A commentarie or exposition, vpon the fiue first chapters of the Epistle to the Galatians: penned by the godly, learned, and iudiciall diuine, Mr. W. Perkins. Now published for the benefit of the Church, and continued with a supplement vpon the sixt chapter, by Rafe Cudworth Bachelour of Diuinitie

A commentarie or exposition, vpon the fiue first chapters of the Epistle to the Galatians: penned by the godly, learned, and iudiciall diuine, Mr. W. Perkins. Now published for the benefit of the Church, and continued with a supplement vpon the sixt chapter, by Rafe Cudworth Bachelour of Diuinitie

Table of contents

[1]

Title page

TO THE RIGHT HOnourable, right vertuous, and most truly religious Lord, ROBERT, Lord RICHE, Baron of Leeze, &c. Grace and peace.

TO THE COVRteous Reader.

Faults escaped in some copies are thus to be corrected.

CHAP. 1 THE EPISTLE OF S. PAVL TO THE GALATIANS.

CHAP. II.

CHAP. III.

CHAP. IIII.

CHAP. V.

[2]

Title page

TO THE RIGHT WORshipfull Sir BASSINGBVRNE GAVDY, Knight.

CHAP. VI.

The Conclusion.

COMMON PLACES HANDLED IN THIS Commentarie.

A Table of all those places of Scripture which are briefly expounded in this Commentarie.

An exact Table of all particulars contained in this Commentarie.

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§

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[Page] A COMMENTARIE OR Exposition, vpon the fiue first Chapters of the Epistle to the Galatians: penned by the godly, learned, and Judiciall Diuine, M. W. PERKINS.

Now published for the benefit of the Church, and continued with a Supplement vpon the sixt Chapter, by RAFE CVDWORTH Bachelour of Diuinitie.

ALMA MATER CANTA BRIGIA

HINC LVCEM ET POCVLA SACRA

Printed by IOHN LEGAT, Printer to the Vniuersitie of CAMBRIDGE. 1604.

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TO THE RIGHT HOnourable, right vertuous, and most truly religious Lord, ROBERT, Lord RICHE, Baron of Leeze, &c. Grace and peace.

THE holy Scriptures (Right Honourable) giuen by diuine inspiration, and penned by 2. Tim. 3. 16. the holy men of God, Prophets, Apostles, and Apostolike writers, not by priuate motion, but as they were guided by the holy 2. Pet. 1. 20. Ghost; are not onely commended by God, and left vnto the Church as a pretious depositum carefully to be kept in their integritie (for which 1. Tim. 6. 20. cause the Church is called the ground and pillar of truth. 1. Tim. 3. 15.) nor to be defended onely by the sword of the Magistrate, against Heretikes, Schismatikes, and men of scandalous life, in which respect he is called (and that truly,) Custos vtrius (que) tabula: But also to be the piller and foundation whereon to rest our faith; the touch-stone of truth; the shoppe of remedies for all spirituall maladies; an anker in the blasts of Temptation, and waues of affliction; a two edged sword to foyle and Eph. 6. 17. put to flight our spirituall enemies; the onely Oracle to which Esa. 8. 20. we must haue recourse, and whereat we are to enquire the will of God: In a word, the bread and water of life, whereon our soules are to feede vnto eternall life. Therefore we are commanded to search the Scriptures as for siluer, and to seeke in Ioh. 5. 9. Mal. 1 2. them as for treasures, to read in them continually, to meditate of them day and night, to vse them as bracelets vpon our armes, Deut 6 8. and frontlets betweene our eyes; to teach them to our posteritie, and to talke of them when we are in our houses, and when we walke by the way, when we lie downe, and when we rise vp. And great reason there is of this commandement, seeing [Page] that (as an ancient writer saith) Quicquid in cis docetur veritas est: quicquid praecipitur bonitas est: quicquid promittitur foelicitas Hugo de S. Vi [...]t. de Script. & Scriptor. [...]cris. l [...]. 1. c. 1. est: that is, Whatsoeuer is taught in them, is truth it selfe: whatsoeuer is commanded, is goodnes it selfe: whatsoeuer is promised, is happines it selfe. They beeing of such perfection, that nothing may be added vnto them, nor any thing taken from them: of such Deut. 4. 2. infallible certentie, that heauen and earth shall sooner passe away, Matth 5. 13. then one title fall to the ground: so pleasant and delightfull, that they exceede the honie and the honie combe: and so Psal 19. 10. profitable, that no treasures may be compared vnto them: seeing they are able to make vs wiser then our enemies, then the Psal 119. 98. &c. 2 Tim. 3. 15. Act. 2. [...]. Iam 1 21. aged, then our teachers: to make vs wise vnto saluation; to giue vs an inheritance among them that are sanctified: nay, able to saue our soules. Which beeing so; I cannot sufficiently wonder, that any calling themselues Christians should make lesse account of the booke of God, then the Romanes in old time, did of their twelue Tables, and other Heathens of their Rituall bookes: or then the Iewes at this day doe of their Talmud, the Turkes of their Alcoran, the Aethiopians of their Abetelis: especially that those which professe themselues Diuines, should so distast the holy Scripture, that leauing it the cleare fountaine of the water of life, they should betake themselues to the troubled streames of mens deuises, and digge vnto Ier. 2. 13. themselues pittes which will hold no water. Wherein the Schoolemen (I meane the Sententiaries, the Summists, and Quodlibetaries) are chiefly (if not onely) to be censured, who setting aside the Scriptures haue vanished away in vaine speculations in their Questions vpon Lombard the Master of the Sentences, and vpon Thomas their new Master. So that had it not beene for some fewe Glosses (which notwithstanding like the glosse of Orleans doe often corrupt the text) Nicolaus de Lyra, Hugo de S. Charo, and Peter Comestor (whom I should haue named first, beeing so good a text man, that (as his name importeth) he did eate vp the text, as the poore mans horse dranke vp the moone) we should not haue had among such a multitude of writers, one poore comment vpon the Bible for diuers hundred yeares. And no maruaile, seeing it is an ordinarie thing for young nouices in Popish Vniuersities (and I would it were but there onely) not to lay the foundation of their studie in Diuinitie vpon the rocke, but vpon the waters: [Page] that is, not vpon the Scripture, but vpon Aquinas, or some such Summist: and to reade the Scripture no further then they giue them light for the vnderstanding of their Schoole-Doctours. Witnesse one of their owne writers, who testifieth Ferdinaud. Vellosill. Epis. Luc. in praef. in aduer. Schol. Theol Nec Script nec Doctores vel a limino solutaste. of himselfe that he had studied Schole-diuinitie and the Canon Law for the space of 16. yeares, and yet neuer so much as saluted either the Scriptures or the Fathers. Which course they take, either because they presume to vnderstand, aboue that which is writtē, cōtrarie to the cōmandemēt of the Apostle, Rom. 12. 3. or for that they iudge the Scriptures too simple and shallow for them to wade in, as not affording them sufficient matter for their witts to worke vpon. Not considering that whilst they contemne the simplicitie of the Scriptures, & looke beyond the Moone, in the meane time with Thales they fall into Laert. de vit. Philos. lib. 1. in Thal. the ditch: and that whilst they striue with the winges of their wit to soare aboue the cloudes of other mens conceyts, they sincke into a Sea of absurdities and errors. Nor yet remembring that the Scripture hath great maiestie ioyned with simplicitie, and as great difficultie mixed with plainnes and facilitie: and therefore not vnfitly resembled by S. Gregorie, to the Epist. ad Leander. main Ocean in which the lamb may wade & the Elephant may swim. For the spirit of God hath in wonderfull wisdom so tempered the Scriptures, that they are both obscure & perspicuous: in some places like a clasped or sealed booke. Isay 29. 11. in other places like a booke that is opened. Apoc. 5. 5. beeing both easie & difficult. Easie, in that the enterance into the word, giueth light and vnderstanding so the simple. Psal. 119. 130. Difficult, in that some things are hard to be vnderstood. 2. Pet. 3. 16. and hard to be interpreted. Ebr. 5. 11. Easie, to inuite vs to reade and learne thē: Difficult, to exercise vs lest we should cōtemne them. From the easie and plaine places are gathered principles of religion, both articles of faith & rules of good life, which we call Catechismes. The difficult places require interpretation, & the Cō mentaries of the learned. Both which are necessarie in the church of God. Catechismes haue a necessarie vse, both in regard of the simple, who are to be fed with milke, beeing but babes in Christ: and of the learned who are strong men in Christ, that they may haue some rule, whereby to trie the spirits, consonant to the analogie of faith, and the doctrine of the orthodoxe Fathers of the Church: which Paul calleth the [Page]forme of knowledge. Rom. 2. 20. and The forme of doctrine. [...]. Rom. 6. 17. and a patterne of wholesome wordes. 2. Tim. 1. 13. which formes of doctrine were in vse in the primatiue church in the Apostles daies, as it is manifest Heb. 6. 1. where the Apostle sets downe the principall points of the Catechisme, calling them the doctrine of the beginning of Christ. And after the Apostles, we find that they were vsed by the learned Fathers, both of the Greeke and Latine Church. Clement Alex. had his Pedagogue. Cyril of Ierusalem his Catechisme and Mystagog. bookes. Origen (that famous Catechist) his books [...]. of principles. Theodoret his Epitome [...]. Lactantius his Institutions. Augustine his Enchiridion. Hugo de S. Victore his books of the Sacraments, or mysteries of christian religion. And it were greatly to be wished that as in other reformed churches beyond the Sea, they haue a set Catechisme which all men follow; and in the church of Rome one approoued by the Councell of Trent: so there were an vniforme Catechisme inioyned by publick authoritie to be vsed in all Families, Schooles, and Churches in this land, that we might all with one mind and one mouth, iudge and speake the same thing.

Now as Catechismes gathered out of plaine and easie places are necessarie for the simple: so Commentaries are as necessarie for the vnderstanding of such places as are more abstruse and difficult. Our Sauiour Christ (the great Doctor of the Church) hath by his owne practise giuen vs a president hereof in expounding the lawe, Matth. 5. in expounding all hard parables to his disciples a part: for the text saith, that he vnfolded or expounded them vnto them. Mark 4. 33. That he interpreted vnto [...] them in all the scriptures the things which were written of him. [...]. Luk. 24. 27. That he opened vnto them the scriptures. v. 32. And [...]. they haue bin alwaies so accounted in the Church of God. For the Iewes (as we know) had their Per [...]shim, the Greeke church their Scholia, the Latin Church their Glosses, with other Paraphrases, & Expositions. Neither was it euer called in question by any, saue by the phantasticall Anabaptists, who rest onely Sleidan. lib. 6. vpon immediate reuelations. And some preiudicate Papists, who hold the consent of all Catholikes to be the true Scripture, Coster. Enchir. controvers. c 1. both the glosse, and the text, the written word, but inkie Diuinitie, and a dead letter. And certaine arrogant spirits who with Nestorius skorne to read any Interpreters. But how Commentaries Socrat. lib. 7. cap. 32. [Page] ought to be written, it is not so easie to define, there beeing such difference as well in regard of the manner of writing, as of the measure. For besides that the Popish writers make foure seuerall senses of the Scripture, commending Ierome to excell in the Literall, Origen in the Allegoricall, Ambrose in the Anagogicall, Chrysostome in the Tropologicall; they haue aboue fiftie seuerall waies of expounding the Scripture, as their owne writers doe record. In the measure, we Sixt. Senens. in praefat. in Bib. finde some too tedious, as the two Alphonsi, Tostatus, and Salmeron, who vpon euery small occasion digresse from the text, or rather take occasion to enter into infinite friuolous questions, which breede strife rather then godly edifying which 1. Tim. 1 4. is by faith. For there is not so short a Chapter in the Bible, vpon which the former mooueth not aboue eight score questions: Sixt Sen. Bibl. lib. 4. whereupon his volumes growe to that bignesse, that one contracting his Commentarie vpon S. Matth. and drawing it into an Epitome, yet could not so abridge it, but that it Tetrus Ximenes Episc. Cauriens. contained aboue a thowsand pages in folio in the largest volume, & smallest character. The other is so short with his 12 volumes vpon the Euangelists, that he might well haue contracted leaues into lines, and lines into letters. Which tedious discourses, and impertinent excursions from the text, serue for no other ende but to cast a mist before the eyes of the reader, and drawe (as it were) the vaile of Moses ouer his face, so that a. Cor. 3. he cannot see the meaning of the holy Ghost. Others on the contrarie are too short, and compendious, offending as much in breuitie, as the former in prolixitie: by name, Emanuel Sa the Iesuit, whose Commentaries vpon the Bible are shorter then the text it selfe, like to those of Apollinaris, of whome Ierom Non tam Commentarios quam indicie [...]lorum. Hieron. proam. in 1. [...]m Esai. writeth, that a man which readeth them, would thinke he red Contents of chapters, rather then Commentaries. But as for the manner: the literall sense (which our author here followeth) is the onely sense intended by the Spirit of God: the Allegoricall, Tropologicall, Anagogicall, beeing but seuerall vses and applications thereof: For the Scripture (consisting in the sense not in the letters) is profitable to teach, and improoue, as Paul 2. Tim. 3. 16. saith: whereas from the Allegoricall sense no necessary argument Symbolica Theologia [...] [...] argumentatiua. Thom. can be taken (as their owne doctors confesse) either to confirme or confute any point of doctrine: & therefore much lesse from the Tropologicall, or Anagogicall. And as for the [Page] measure, in regard of breuitie or prolixity, the golden meane hath alway beene iudged by the learned to be the best, which is not onely to giue the bare meaning paraphrastically, but to make collection of doctrine and application of vses; yet breefly, rather pointing at the cheife heads, then dwelling long vpon any point. Some are of opinion that a Commentor is onely to giue the literal sence of the place, without making further vse of application, or instruction: To which I could easilie subscribe, if all the Lords people could prophesie, or if all were able to handle the word of God, the sword of the spirit: For as to an expert Musitian who is acquainted with the concords or rules of discant, it is as good a direction to haue onely the ground as if he had euery point pricked out vnto him, beeing inured to the diuision vpon euery point, as it falleth out in the ground: So to him that is acquaynted with the word of God, a short and concise handling of the Scripture, may be as good a direction as if euery point were discoursed at large. But because all readers are not strong men in Christ, some beeing but babes, who must haue euery thing minced, and cutt small vnto them before they can receiue it. Neither all teachers expert, & prompt Scribes, like to Ezra, nor mightie in the Scripture as Apollos, such as are able to diuide the word a right, and applie it fitly as they ought. (Some beeing deceitfull worckmen peruerting it to their owne destruction, in pressing the two dugges of 1. Cor. 1: [...]3. the Scripture, the Ould and New Testament, that in steed of Volusian. ad Nicol. 2. milck, they sucke nothing but blood: Others, vnskilfull, casting wild Colloquintida into the pott of the children of the 2. Pet. 3 16. prophets, beeing too hastie to learne, and too ignorant to know of them selues, what they should haue gathered). Therefore to help the ignorance of the one, and hinder the malice of the other (and so to profitte the most) beside the meaning, he hath briefly drawne out such doctrines as naturally arise from the text, shewing withall, how they ought to be applied for confutation, correction, instruction, consolation. Which he hath donne with such dexteritie, (artificially matching together two things, heretofore insociable, Breuitie, and Perspicuitie) that the like (I take it) hath not beene performed heretofore by any Expositer vpon this Epistle: which we may well call the key of the new Testament, in that it handleth the waightiest points of doctrine, whether we consider the necessarie knowledge [Page] thereof, or the controuersies of these times. Therefore Luther after he had once publikely expounded it, toke in hand againe, and interpreted it the second time, beginning (as himselfe saith) where he ended, according to the saying of Syracides, When a man hath donne what he can, he must beginne againe. Eccles. [...]. 6. Which Commentarie, seeing it hath found such good intertainement amongst vs, beeing but a forrainer, and hauing lost much of his strength, and taken winde by changing from language to language, as wine from one vessell to another: I doubt not but this, beeing a free-denizen, will find the like fauour and acceptance, therather, if it will please your Honour to vouchsafe it your countenance: To whose protection and patronage I here commend it, as S. Luke did his Histories to the most noble Theophylus: desiring hereby to testifie my humble dutie vnto your Honor, and my thankfulnes to God for the riches of his grace bestowed vpon you in my sterie of the Gospell, for your zeale of gods glory, your loue of the truth, and of all those that vnfainedly embrace the truth.

And thus fearing to hinder the course of your more serious cogitations & actions, I humbly take may leaue: Desyring the Lord, who hath promised to honour those that honour him, 2. Sam. [...]. 30. that as he hath made you Honourable in your noble progenitors, so he would make you thrise Honourable in your future successors, and long continue you a notable instrument vnder his Highnes, of the peace and welfare of your country as hetherto he hath done, accomplishing all your desires for present prosperitie and future felicitie. From Emanuell colledge in Cambridge: August. 10. 1604.

Your Honours most humbly deuoted RAFE CVDWORTH.

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TO THE COVRteous Reader.

I Here offer to thy view (gentle Reader) a Comment, and a Supplement: the Comment begunne by an excellent workeman, and drawne in excellent proportion, in all points suting to the analogie of faith, and the doctrine of the Orthodoxe Fathers of the Church, beeing the substance of his three yeares Lectures vpon the Lords day. If his former workes either of Positiue Diuinitie in sundrie of his Treatises, or Controuersall Diuinitie in his Reformed Catholike, or Case-Diuinitie in his Cases of Conscience, haue ministred any comfort vnto thee, or giuen thee content: I doubt not but these Commentaries will abundantly satisfie thy expectation. For (to omit the varietie of matter, as also the breuitie and admirable perspicuitie, in regard of the manner, beeing the chiefest commendation of Oecumenius or any Interpreter) in them as in a mirrour thou maist more clearely see his knowledge in the mysterie of Christ; and his dexteritie in exemplifying Eph. 3. 4. that by practise which he had formerly taught by In his Prophetica. precept, thē in any of his writings besides: as hauing a double eminencie aboue the rest. First, in that they were penned the last of all his workes, beeing come to ripenes of iudgement: and that vpon mature deliberation after his Sermons (as his manner was.) Secondly, in that they were written with his owne hand, whereas all his other writings (except some short Treatises) were taken by some diligent auditors, and perused by himselfe. Herein resembling the Epistle it selfe, which was written with Pauls owne hand: all the rest (except that short one to Gal. 6. [...]. Philemon) by his [...]ribes. And as they doe exceede his other Writings, Phil [...]m. v. [...]8. [Page] so I might say (perhaps more truly then discreetly) that they surpasse in this kinde, all the moderne writers that haue gone before them: so that he which will vouchsafe to read them, shall not greatly neede nor desire any other Interpreter vpon this Scripture: the which I speake not as esteeming of Antiquitie no better worth then to be put vnder a bushell, that Noueltie might be set vpon the candlesticke: but for that I see not, but that Iohn Baptist the last of all Ioh 5. 35. the Prophets, was as goodly a burning and shining candle, as any of the rest: and that he pointed forth Christ more distinctly then the Ioh. 2. 3 [...]. rest. But I hope I shall not neede to vse many words in commendation either of the worke, or of the Author, beeing so well knowne and sufficiently commended by others, for soundnes of doctrine, and integritie of life: which (whilst he was liuing) did parallel each other, his doctrine beeing a patterne of his life, and his life a counterpaine of his doctrine. And now beeing dead, his sauorie-writings which he hath left behind him, breathing forth (as it were) the sweete smell of a sanctified spirit (like a field which the Lord hath blessed) hath got him a name neuer to be forgotten: which giueth him after his death a second life.

I am further to aduertise thee, (good Reader,) that there were some places in the originall copie to which the Author would (no doubt) haue giuen some reuiew and correction, if God had drawne out the line of his life but a little longer: which I haue filed and polished according to my poore skill, though very sparingly, in such places onely as were obscure, or had any phrase of doubtfull construction, or otherwise seemed to be mistaken: pointing and interlining the rest to fit it for the Presse. It may be my vnskilfull handling of them, hath depriued them of their due lustre, yet sure I am it hath giuen them no tincture.

Touching the Supplement: it was my purpose at the first to have made a supplie of that which was wanting, out of the Authors owne writings, as it hath beene done in Aquinas Summes and others: but afterwardes perceiuing that his workes alreadie extant, would not affoard me sufficient matter to furnish out that argument, I was inforced to take an other course, and to make a supplie with courser stuffe of mine owne, as I could. Which if it shall seeme not to sure the former in all points, I shall desire thee to consider that it is not so easie a matter for As [...]lepiodorus accustomed to draw with a cole or chaulke only, to finish a picture he [...]nne by Apelles with so curious a pensill: and that it is an argument wherein (I confesse) I haue not [Page] beene so much conuersant as perhaps in some other: neither chosen out of purpose to make ostentation of witt, reading, or inuention: but left as a necessary task to be performed by some for the perfecting of the worke and the good of the Church: (if this poore mite may conferre any thing to the Treasurie of the Lords temple.) And thus hoping that these respects may entreate for a friendly acceptance at thy hands, and that thou wilt afforde mee thy good word for my good will, and a fauorable construction for my paines: I commend it to the blessing of the Almightie, and thee to his gratious protection, vnfainedly wishing to thee as to my selfe, the mercie of God in Christ Iesus. August. 10.

Thine in the Lord Iesus, R. C.

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Faults escaped in some copies are thus to be corrected.

Pag. | lin. | Fault. | correct.
25 | 30 | building | binding
70 | 28 | degree | decree
86 | 27 | Christin | Christian
ibidem |  | refuse | refused
105 | 4 | Prov. 14. | 24.
136 | 3 | seach | search
153 | 4 | 7 | 47
164 | 25 | begunne | beginne
176 | 24 | happily | haply
241 | 5 | reuealed | conceiued
360 | 33 | it | is
402 | 1 | come | came
440 | 16 | maginations | imaginatiōs
461 | 29 | foole | foote
469 | 23 | notes | motes
472 | 38 | Recidauation | Recidiuatiō.
473 | 7 | the thiefe | thiefe
478 | 30 | Quaerenda | Qu [...]rendo
480 | 17 | Supposes | Supposals
482 | 25 | perfunctorie | defunctorie
482 | 37 | th [...] | the
490 | 38 | heard | hard
505 | 36 | thought | though
556 | 23 | equall | equall
559 | 26 | our | an
585 | 8 | see | seeing
612 | 3 | Peter | Peters
647 | 14 | o | other

In the Epistle to the Reader, for hath read haue.

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CHAP. 1 THE EPISTLE OF S. PAVL TO THE GALATIANS.

The Argument.

TWo things are generally to be considered, the occasion of this Epistle, 5 and the Scope. The occasion that mooued Paul to write this Epistle was, because certen false-Apostles slaundered him both in respect of his calling, as also in respect of his doctrine; teaching that he was no Apostle, and that his doctrine was false. And by this means they seduced the Churches of Galatia, perswading them that iustification 10 and saluation was partly by Christ and partly by the Lawe. The Scope of the Epistle is in three things. First the Apostle defends his calling in the first and second chapters. Secondly, he defends the truth of his doctrine, teaching iustification by Christ alone. And vpon this occasion, he handles the greatest question in the world, Namely, 15 what is that Justice whereby a sinner stands righteous before God, in the 3. and 4. and in the beginning of the fift. Thirdly, he prescribes rules of good life in the fift and sixt chapters.

1. Paul an Apostle (not of men, nor 20 by man, but by Iesus Christ, and God the father, who raised him from the dead.) 25

THe Epistle hath 3. parts, a Preface, an Instruction, and the Conclusion. The preface is in the fiue first verses: and it hath two parts, an inscription, and a Salutation. 30

The inscription sets downe the persons that write the Epistle, and the persons to whome it is sent. The persons that write are two; Paul & the Brethren.

Paul is mentioned in the first verse. In which, in comely and decent manner he commende himselfe to the Galatians by his 35 office and function [as Apostle] that is, one called to be a planter and founder of the Church of the newe Testament among the nations. And because the title of an Apostle in generall signification may agree to all teachers: therefore he goes further, [Page] and sets downe the cause of his Apostleship. And first he remooues the false causes in these words [not of men] that is, not called by men as by Authors of my calling, or not called by the authoritie of men. And in this Paul opposeth himselse to the false-apostles, who were called notby God, but by men. Againe he saith [not by man] that is, not called of God in and by 5 the ministerie of any meere man. And in this Paul opposeth himselfe to all ordinarie ministers of the Gospell whatsoeuer, who are called of God by man. This done, he propounds the true cause and author of his Apostleshippe, of whome he 10 was called immediately. Against this it may be obiected, that Paul was ordained to be an Apostle by the imposition of hāds of the Church of Antioch. I answer, that this imposition was rather a confirmation then a calling. Secondly, they of Antioch had not imposed hands on Paul, but that they were commanded 15 by the spirit of God. Further Paul addes that he was called by Christ [and God the father] for three causes. The first, was to signifie the consent of will in the father and Christ. The second was to teach vs howe we are to conceiue of God, namely that he is the Father, and Iesus Christ, and the Holy Ghost: 20 for the Godhead may not be conceiued out of the trinitie of persons. The third is, because the father is the fountaine of all good things that come to vs by Christ. Lastly he sets downe the effect or action of the Father [who raised him from the dead] and that for two causes. One was to prooue Christ to be the naturall 25 sonne of God, for he professed himselfe to be so: and that was one cause why he was crucified and put to death. Nowe when he was dead, if he had not bin the sonne of God indeede, he had neuer risen againe but had perished in death. And in that the father raised him againe to life, he gaue testimonie that he 30 was his own naturall sonne. And therefore Paul saith that Christ Rom. 1. 5. was declared to be the sonne of God by the resurrection from the dead: and he applies the words of the Psalme, (thou art my sonne this day haue I begotten thee) to the time of Christs resurrection. Act. 13. 33. Againe, Paul mentions the resurrection of Christ, to note the time of his owne calling: for though the rest of the Apostley 35 were called when Christ was in the estate of humiliation yet Paul was called afterwards, when Christ was entred into his kingdome, and sate at the right hand of his father.

The vse. First, whereas Paul in the very fore front of his Epistle [Page] beginnes with his owne calling, I gather, that euery minister of the Gospell ought to haue a good and lawefull calling, A man cannot preach vnlesse he be sent. Christ tooke not vnto Rom. 10. 14. him the office of a Mediatour till he was called and sent of the Father. Therefore the opinion of the Anabaptist is foolish and phantasticall, who thinke that euery man may preach that will 5 without any speciall calling. They alleadge that the house of Stephanas ordaine themselues to the Ministerie of the Saints. Answer, 1. Cor. 16. 15. [...]. the meaning of the place is not that they called themselues, but that they set themselues apart to the ministerie of the 10 Saints, in the purpose and resolution of their owne hearts. Againe they alleadge, that all Christians in the newe Testament are Kings and Priests, and the office of the priest is to teach. I answer, Apoc. 5. 10. all are priests in that they are to offer themselues in sacrifice to God: and to teach priuately within their places and callings, as the master his seruants, the father his children, &c, and 15 to make a confession of their faith, when they are called so to doe. Thirdly, they alleadge, that the power of the keies is giuen to the Church. I answer, it is indeed; yet so as the vse and administration thereof belongs to the Ministers alone, in the dispē sation 20 of the word.

Secondly, whereas Paul saith (not of men but of Christ) I gather that euery lawefull calling is of God, and not of men as authors thereof: and that the Right to call belongs to God. The Math. 9. 38. Eph. 4. 11. Act. 20. 28. father thrusts forth labourers into the vineyard: the sonne giues Pastors and teachers: the Holy Ghost makes ouerseers. It may 25 be alleadged that the Church hath authoritie to call and ordaine ministers. I answer, that the Churches authoritie is no more but a ministerie or seruice, whereby it doeth testifie, declare, and approoue whome God hath called. 30

Thirdly, whereas Paul thus proclaimes his calling, (Paul an Apostle of Iesus Christ) I gather that the callings of the Ministers of the Gospell must be manifest to their owne consciences, and the consciences of their hearers. And that for diuers weightie causes. First, they are imbassadours, instruments, and the mouth of God: and for this cause they are to speake in the name of 35 God, and this they cannot doe, vnlesse they knowe themselues to be called. Secondly, that the calling of the Ministerie may tend to edification there is required the assistance of Gods spirit in the teacher, the protection of him and his ministerie, the [Page] effectuall operation of the spirit in the hearts of the hearers. And he that wants the assurance of his calling, cannot pray to God in faith for these things; neither can he apply the promises of God to himselfe. Thirdly, the knowledge of our callings breeds conscience of our duties, diligence, and the feare of god. 5 Lastly, knowledge of our callings in the consciences of the hearers, breeds a reuerence in their hearts, and obedience to the ministerie of the word. Vpon this, some may demaund, howe they may knowe that they are called of God to the ministerie of the word. Answer: they may knowe it, if they finde three 10 things in themselues: the first is the testimonie of their consciences that they entred not for praise, honour, lucre, but in the feare of god with a desire to glorifie him, and to edifie the Church. The second is a facultie to doe that to which they haue a desire and will. In this facultie are two things, knowledge of 15 God and his waies, and aptnesse to deliuer that which they knowe. The third is the Ordination of the Church which approoues and giues testimonie of their will and abilitie. He that hath these things, is certainely called of God. Nowe put the case, a man wants the first of these three, because he entred with 20 euill conscience, beeing carried with ambitious and couetous desires: then I answer, that his calling still in respect of the Churh, is good and lawefull, and when he repents of his bad conscience, it is also accepted of God.

The fourth point to be obserued is, that Paul makes three 25 kinds of callings in the Church. One is when men are called by men, and not by God: and thus are all false teachers called. The second is, when men are called of God by the ministerie of men: thus are all ordinarie ministers of the word called. The third is, when men are called not by men, but by Christ immediately. 30 And Paul here signifieth, that he himselfe and the rest of the Apostles were called according to this third way. And in this respect he puts a difference betweene the Apostles and all the Ministers of the newe Testament. For in that they were called immediately, they were also taught by immediate inspiration, 35 and also aided by the infallible assistance of Gods spirit. And of all this they had promises. Math. 10. 19. 20. Luc. 10. 16. Hence we may gather, the certenty of our religion. The essentiall note of the Church is faith: faith stands in relation to the word of God: and the word of God is no word vnto vs, vnlesse [Page] we knowe it to be so: and we knowe it to be so, because it was written by the Apostles, who in preaching and writing could not erre. Secondly, hence I gather, that the doctrine of the Apostles it the immediate word of God, because it was giuen by inspiration both for matter and words: whereas the doctrine of 5 the Church in sermons, and the decrees of councels is both the word of God and the word of man. The word of God, as it agrees with the writings of the Apostles & Prophets: the word of man, as it is defectiue, and as it is propounded in tearmes deuised by man. It may be obiected, that Paul spake some things 10 of himselfe, and not from the Lord, 1. Cor. 7. 12. Not the Lord but I. Answer: the meaning is, not the Lord by any expresse commaundement, but I by collection and interpretation of Scripture, and that by the assistance of Gods spirit, v. 40. Seeing then the writings of the Apostles are the immediate and meere 15 word of God, they must be obeyed as if they had beene written without man by the finger of God.

Lastly, seeing it is the propertie of an Apostle to be called immediatly by Iesus Christ, hence it follows, that the authority, office, and function of Apostles ceased with them, and did not 20 passe by succession to any other. Therefore it is a falshood that the Pope of Rome succeedes Peter in Apostolicall authoritie, and in the infallible assistance of the spirit, when he is in his consistorie.

And where paul saith he was called by Iesus Christ and not 25 by man, that is meere man, he giues a pregnant testimonie that Christ is both God and man.

And whereas Paul was called by Christ raised from the dead; hence I gather the dignitie of the Apostle Paul aboue all other Apostles, in that he was called after the resurrection of Christ, 30 when he was entred into his kingdome.

The Text. 2. And all the brethren that are with me, to the Churches of Galatia. 35

The Exposition.

By brethren we are to vnderstand such as seperated themselues from the Pagans, and receiued the faith of Christ, 1. Cor. 5. 11. And here more specially such as taught and professed the [Page] faith, that is, both pastors and people, whether of Antioche (as some thinke) or of Rome, as others.

And Paul writes his Epistle as well in their names as in his owne, and with their consent, for two causes. One was, that he might not be thought to deliuer any priuate doctrine deuised of his owne head. And this care he had alwaies: and therefore 5 taught nothing but that which was in the writings of Moses and the Prophets, Act. 26. 22. And this was the care of Christ: who saith, My doctrine is not mine but his that sent me. Joh. 7. 16. And at this daie, this must be the care of the Ministers of the Gospell, 10 to deliuer nothing of their owne. First therefore their doctrines must be founded in the writings of the Prophets and Apostles: and secondly, that they may be sure of this, they must haue the consent of the true Church, specially of such as haue beene the Restorers of the gospell in this last age. This rule 15 Paul giues Timothie, to continue in the things which he had learned of Paul and the rest of the Apostles, 2. Tim. 3. 14. Hence it appeares to be a fault in sundrie priuate persons, when they read the Scriptures, to gather priuate opinions, to broch them to the world. This practise hath beene the foundation of heresies 20 and schismes in the Church.

Secondly, Paul writes with consent, that he might the better mooue and perswade the Galatians to receiue his doctrine which he is nowe to deliuer.

Hence it appeares, that the Consent of Pastors and people 25 is of great excellencie. For the better conceiuing of it, and the meaning of the text, I will handle three points. The first is, what is the force of consent? wherein stands it? and where it is nowe to be found? For the first: Consent is of force to prepare the heart, and to mooue it to beleeue: as Augustine saith, I had not beleeued the Gospell, except the authoritie of the Church had 30 mooued me. And this is all it can doe. For it is the word, that is the obiect and the cause of our faith: the word it selfe workes in vs that faith whereby it is beleeued. And Paul in this place vseth consent, not to worke a faith in the Galatians, but onely to stirre 35 vp a liking of his doctrine. Two errors of the Church of Rome must here be auoided. One, that Consent is a certaine marke of the Church. It is false: for Consent may be among the wicked, in the kingdome of Antichrist, Reuel. 13. 16. In the kingdome of darkenesse, all is in peace. Againe, dissention may be among [Page] the godly; as betweene Paul and Barnabas, Paul and Peter: in the church of Corinth there were schismes 1. Cor. 11. Consent therefore simply, vnles it be ioyned with true faith and true doctrine, is not of force to declare vnto vs the true Church. The second errour is that the catholike consent of beleeuers in pointes of religion is the true and liuely scripture, 5 and that [...]he written word is but a dead letter to it, and to be iudged by it for his sense and meaning. But all is contrary. For the written word is the first, & perfect pattern of the mind and will of God: and the inward consent in the hartes of men 10 is but a rude and imperfect extract, and draught of it.

The second point is wherein standes this consent? it must haue his foundation in Christ, & thence flow to the members, as the oile from Aarons head, to his garments. Psal. 133. and it standes in three things, consent in one faith and doctrine: 15 consent in affection, whereby men be of one hart. Act. 2. 47. consent in speach. 1. Cor. 1. 10.

The third point is where it is now to be found? The Papists say that they haue true and perfect consent among themselues, and that fathers and Councells be on their side: and that we 20 haue no consent among our selues. I answer first, that they haue not the cōsent which they pretend, for the proper points of Popery were not known to the apostles nor to the Apostolicall churches, but were taken vp in the ages following by little and litle. Secondly, such doctrines as the papists make articles 25 of faith, are but opinions and coniectures in the fathers and Councles. Thirdly, the things which the Papists hold are the same peraduenture in name, but they are not the same indeede with that which the fathers hold, neither are they holden in the same manner: as for example the purgatory which the fathers 30 hold is a thing far different from the purgatory of the papists, and so all the rest. Of consent they may bragge, but they cannot shew it. As for our selues, we all consent in the foundation of religion. There is difference about the descent of Christ into hell. The thing we all hold, namely a descent: 35 the difference is in the manner, whether it be vertually or locally. There is difference about the paines of Christ in his agony and passion: yet all acknowledge the infinite merit and efficacy of the death of Christ. There is difference about the gouernement of the visible church on earth. For the substance [Page] of gouernemant all agree, but for the manner of execution and administration, they doe not. That Christ is present in the Eucharist, & that his body and blood is there to be eaten and drunken, all our churches agree: and the difference is only touching the manner of his presence; namely, whether it be spirituall or locall. And this is the mercy of God that in all our 5 differences the foundation of religon is not rased. Let vs pray for the continuance, and increase of this consent.

Thus much of the persons that write: now follow the churches to which the Epistle is sent [to the churches of Galatia]. At this time the Galatians had made a reuolte, and were fallen 10 from iustification by the obedience of Christ: so as Paul was affraid of them, Chap. 4. and yet he called them churches still vsing great meekenes & moderatiō. His example must we follow in giuing iudgement of churches of our time. And that we may the better doe this and the better releeue our consciences: 15 marke three rules. The first is, that we must rightly consider of the faultes of churches. Some are faultes in manners, some in doctrine. If the faults of the Church be in manners, and these faults appeare both in the liues of ministers and people, so long as true religion is taught, it is a church, & so to 20 be esteemed: and the ministers must be heard: Math. 23. 1. Yet may we seperate from the priuat company of bad men in the church. 1. Cor. 5. 11. and, if it be in our liberty and choise, ioyne to churches better ordered. If the errour be in doctrine, 25 we must first consider, whether the whole church erre, or some few therein. If the errour be in some and not in all, it remaines a church still, as Corinth did, where some denied the resurrection, because a church is named of the better part. Secondly, we must consider whether the church erre in the foundation or no. If the errour or errours be beside the foundation of 30 religion, Paul hath giuen the sentence that they which build vpon the foundation haie and stubble of erronious opinion, may be saued. 1. Cor. 3. 15. Thirdly, inquiry must be made whether the church erre of humane frailty or of obstinacie. If it erre of frailty, though the error be in the foundation, yet it is 35 stil a church, as appears by the example of the Galatiās. Yet if a church shall erre in the foundation openly, and obstinately, it seperates from Christ and ceaseth to be a church, and we may seperate frō it & may giue iudgement that it is no church. [Page] When the Iewes resisted the preaching of Paul, and had nothing to say but to raile, Paul then seperated the Church of Ephesus, and Rome from them, Act. 19. 8. & 28. 28. It may here be demaunded, why Paul writes to the Galatians as brethren, and calls them Churches, seeing they haue erred in the foundation, and are as he saith, vers. 6. remooued to another Gospel. I answer, 5 he could doe no otherwise. If a priuate man shall erre, he must first be admonished, and then the Church must be told of it. If he heare not the Church, then iudgement may be giuen that he is a Publican, and not before: much more then, if the Church shall erre, there must first be an examination of the errour, 10 and them sufficient conviction: and after conuiction, followes the censure vpon the Church, and iudgement then may be giuen, and not before And Paul had nowe onely begun in this Epistle to admonish the Church of Galatia. Great therefore is the rashnes, and want of moderation in many, that haue 15 beene of vs, that condemne our Church for no Church, without sufficient conuiction going before. If they say that we haue beene admonished by bookes published: I say againe, there be grosser faults in some of those books, then any of the faults that they reprooue in the Church of England: and therefore the 20 bookes are not fit to conuince, specially a Church.

And though Paul call the Galatians Churches of God, yet may we not hence gather, that the Church of Rome is a church of God. The name it may haue; but it doeth in trueth openly, & obstinately oppugne the manifest principles of Christian religion. 25

If any demaunde what these Churches of Galatia are? I answer, that they were a people of Asia the lesse: and though they were famous Churches in the daies of the Apostle, yet now the countrie is vnder the dominion of the Turke. This shewes, 30 what God might haue done to vs in England long agoe for the contempt of the Gospell. This againe shewes, what desolation will befall vs vnlesse we repent and bring forth better fruits of the Gospell.

3. Grace be with you and peace 35 from God the father & from our Lord Iesus Christ.

[Page]4. Who gaue—.

Here is laid downe the second part of the Preface, which is the Salutation propounded in the forme of a praier, Grace and peace, &c. Grace here mentioned is not any gift in man, but grace is Gods, and in God. And it signifies his gratious fauour 5 and good will, whereby he is well pleased with his elect, in, and for Christ. Thus Paul distinguisheth the grace of God from the gift that is by grace, Rom. 5. v. 15. and sets grace before the gift as the cause of it. Here comes the errour of the Papists to 10 be confuted, which teacheth that the grace, which makes vs gratefull to God, is the infused gift of holinesse and charitie: whereas indeed we are not first sanctified, and then please god: but first we please God by grace in Christ, and then vpon this we are sanctified and indued with charitie. 15

Peace is a gift not in God, but in vs: and it hath three parts. The first is peace of conscience, which is a quietnesse and tranquilitie of minde, arising of a sense and apprehension of reconciliation with God. Rom. 5. v. 1. The second is peace with the creatures: and it hath fiue branches. The first is, peace with angels, for man is redeemed by Christ: and by meanes of this redemption, 20 sinfull man is reconciled to good Angels, Coloss. 1. 20. The second is, peace with the godly: who are all made of one heart and mind, Isai. 11. 9. The third is, peace with our selues: and that is a conformitie of the will, affections, and inclinations of mans nature to the renewed minde. The fourth is, peace in 25 respect of our enemies. For the decree of God is, Touch not mine annointed, and doe my Prophets no harme. Againe, all things Psal. 105. 15. turne to the good of them that loue God. The fift is, peace with Rom. 8. 28. the beasts of the field. God makes a couenant with them for his people. Ose. 2. 18. The creatures desire & waite for the deliuerance 30 of Gods children, Rom. 8. They that trust in God shall walke vpon the Lyon and the Bafiliske. Psal. 91.

The third part of peace is prosperitie and good successe: whatsoeuer the righteous man doth, it prospers. And all things prospered in the house of Potipher, when Ioseph was his steward, 35 because he feared God, Gen. 39. 1, 2.

To proceed, Paul sets downe the causes of grace and peace, and they are two, God the father, and Iesus Christ. And here it must be remembred, that the father and Christ, as they are [Page] one God, they are but one cause: and yet in regard of the manner of working, they are two distinct causes. For the father giues grace from none but himselfe, by the sonne; and Christ procures grace and peace, and he giues it vnto men from thefather. Furthermore Christ is described by his propertie, Our Lord, and by his effects in the next verse. 5

The vse. Whereas Paul beginnes his praier with grace, we learne that Grace in God is the first cause and beginning of all good things in vs. Election is of grace. Rom. 11. v. 5. Vocation to saluation is of Grace. 2. Tim. 1. 9. Faith is of grace. Phil. 1. 29. Iustification is freely by Grace. Rom. 3. 24. Loue is by grace. 1. Ioh. 4. 10 9. Euery good inclination is of grace. Phil. 2. 13. Euery good worke is of grace. Ezech. 36. 27. Eph. 2. 10. Life euerlasting is of grace. Rom. 6. 23. To auoide any euill is the least good, and euery good is of God. It may be said, that will in man is the cause and 15 beginning of some good things. Answer: In the creating or imprinting of the first grace in the heart, will is no cause at all, but a subiect to receiue the grace giuen. After the first grace is giuen, will is an Agent in the receiuing of the second grace, and in the doing of any good worke. Yet this must be remembred, 20 that when will is an agent, it is no more but an instrument of grace, and grace in God is properly the first, middle, and last cause of grace in vs, and of euery good acte. Hence it followes, that there be not any meritorious workes that serue to prepare men to their iustification: and that the Cooperation of mans 25 will with grace in the acte of conuersion, whereby we are conuerted of God, is but a fiction of the braine of man. Lastly, this doctrine is the foundation of humilitie: for it teacheth vs to ascribe all to grace and nothing to our selues.

Secondly we learne, that the cheife good things to be sought for, are the fauour of God in Christ, and the peace of a good 30 conscience. Consider the example of Dauid, Psal. 4. v. 7. & Psal. 73. v. 24, 25. and of Paul, who accounted all things dung for grace and peace in Christ. And the peace of good conscience is as a guard to keepe our hearts and minds in Christ. Phil. 4. 7. The fault of most men is, They spend their daies and their 35 strength in seeking riches, honours, pleasures: and they thinke not on grace and peace. After the manner of beasts, they vse the blessings of god, but they looke not at the cause; namely, the grace of God. Our dutie. Aboue all things to seeke for grace [Page] and peace. The reason; true happinesse, which all men desire, consists in peace, and is founded in grace: they are said to be happie & blessed that mourne, & suffer persecution for iustice sake, Mat. 5. because in the middest of their sorrows & miseries, they haue the fauour of God, & the peace of good conscience. 5

Thirdly in that grace & peace are ioyned, we learn, that peace without grace is no peace. There is no peace to the wicked, saith my god, Isai. 57. last. They which make a couenāt with hel & death are soonest destroyed. Isai. 28. 18. Laughter (saith Salomon) is madnes: namely, when it is seuered from grace and peace. When 10 men say peace, peace, then comes destruction, 1. Thess. 5. The prosperitie of the men of this world, ends in perdition. read, Ps. 73.

Paul saith not simply that Grace and peace comes frō God, but from God the father and from Iesus Christ: that he may teach vs rightly to acknowledge and worship God. For God is 15 to be acknowledged and worshipped in the father, in Christ, & in the holy spirit. It was the fault of the Pagans, and it is the fault of sundrie Christians to worship an absolute God, without the father, and without Christ. This fault must be amended, for it turnes God to an Idol. 20

Againe when Paul saith, that grace proceeds first from the father, and secondly from Iesus Christ: he sets downe the Order which God obserueth in the communication of grace & peace. The father is the fountaine of grace, and giues it from none but from himselfe. Christ againe is (as it were) a conduit, or pipe, to 25 conuaie grace from the father to vs. Of his fulnesse we receiue grace for grace. Ioh. 1. In him we are complete. Col. 2. Election, Iustification, Saluation, and all is done in, and by Christ. 2. Tim. 1. 9. The vse. I. Let them that trauell vnder the burden of a bad conscience, and a bad life come to Christ by turning from their 30 sinnes, and by beleeuing in him, and they shall obtaine grace, & finde rest to their soules. II. In our miseries, our hearts may not be troubled ouermuch, but we must alwaies moderate our sorrowes. For if we beleeue in Christ, we shall alwaies haue grace and peace. Read Ioh. 14. 27. III. We must moderate our cares 35 for this life. For if we trusting in Christ, haue grace and peace, we shall want nothing read Psal. 4. v. 6. 7.

Iesus Christ that giues grace and peace, is called, Our Lord, for two causes. One is to teach vs to acknowledge Christ aright, and that is as well to acknowledge him to be our Lord, [Page] as wel as our Sauiour. He is a Priest to procure life, a prophet to teach the way of life, a Lord to command them to walke in the way of life. The fault of our times: All men professe Christ: yet many allowe of no Christ, but of their owne deuising: namely, a Christ that must be a Sauiour to deliuer them from hell, but not a Lord to commaund them; that they cannot brooke. The 5 second cause why Christ is called our Lord, is to signifie the persons to whome grace and peace belong, and they are such as acknowledge Christ for their Lord, and yeild subiection to him in heart and life. They finde rest to their soules, that take vp the yoke of Christ in newe obedience, and the patient bearing 10 of the Crosse, Math. 11. v. 29.

4. Who gaue himselfe for our sinnes, that he might deliuer vs out 15 of this present euill world, according to the will of God our father.

5. To whome be glorie for euer 20 and euer, Amen.

In these words, the second argument is propounded, whereby Christ is described, namely the effect of Christ, which is, that he gaue himselfe. And he is said to giue himselfe for two causes. 25 First, because he presented himselfe as a price and sacrifice for sinne to God the Father, Math. 20. 28. Eph. 5. 2. 1. Tim. 2. 6. The second, because he did publikely propound and set forth himselfe to the world, as a sacrifice and price of redemption. Rom. 3. 25. Ioh. 3. 14. and Act. 4. 12. 30

In this giuing there are fiue things to be cōsidered. The first, the giuer, Christ: the second, the thing giuen, and that is Christ himselfe. The third is the ende of his giuing, for sinne, that is, that he might make satisfaction for our sinnes. The fourth is, another end of his giuing, that he might deliuer vs out of this 35 present euil world. Here the present world signifies the corrupt estate of mē, that liue according to the lusts of their own hearts. 1. Ioh. 2. 16. And men are here said to be deliuered & takē out of the world, when they are seuered from the condition of sinnfull [Page] men by sanctification, and newnes of life, and by diuine protection, whereby they are preserued from euill after they are sanctified. Tit. 2. 14. and Ioh. 17. 15. And this deliuerance is not in this life in respect of place, but in respect of qualitie. The fifth thing, is the cause that mooued Christ to giue himselfe, and that 5 is the will of God.

In the 5. verse there is set downe a corollarie or conclusion, which containes the praise of God.

The vse followes. Whereas Christ is the giuer of himselfe, hence it followes that his death and sacrifice was voluntarie. 10 And this he shewed in two things. When he was to be attached he fledde not, but went to a garden in the mount, as his custome was, which was knowne to Iudas, Ioh. 18. 2. And in the very separation of bodie and soule, he cried with a loud and strong voice, which argued that he was Lord of death, & died 15 because his will was to die. This must be remembred. For otherwise his death had not beene a satisfaction for sinne.

In that Christ gaue himselfe to be a sacrifice, we learne many things. First, that the worke of redemption exceedes the worke of creation. For in the creation, Christ gaue the creatures 20 to man; in the redemption he gaue himselfe, and that as a sacrifice. Secondly in that he gaue himselfe, it appeares that he gaue neither angel, nor meere man, nor any thing out of himselfe; and that all merits of life, and satisfactions for sinne, are to be reduced to the person of Christ: and consequently that 25 there be no humane satisfactions for sinne, nor meritorious workes done by vs: because they pertaine not to the person of Christ, but to our persons: and they were neuer offered of Christ vnto God as merits and satisfactions, because he gaue nothing but himselfe, and the things which appertained vnto 30 his owne person. Thirdly, in that Christ giues himselfe, we must take, and receiue him with hungering hearts. Nay he is to suffer violence of vs, and the violent are to take him to themselues. Lastly, in that he giues himselfe to vs, we againe must giue our bodies and soules vnto him in way of thankefulnes, 35 and dedicate all that we haue or can doe to the good of men. The creatures at our tables present vs with their bodies: and so must we present our bodies, and soules to God.

The first ende of this giuing is, that Christ might be a sacrifice, and ransome for sinne. The knowledge of this point is of [Page] great vse. First, it workes loue in vs, on this manner. We must in minde and meditation come to the crosse of Christ. Vpon the crosse we are to behold Christ crucified, and in his death and passion, his sacrifice, in his sacrifice for the sinnes of his enemies, his endles loue: and the consideration of this loue will 5 mooue vs to loue him againe, and the father in him. Secondly, the consideration of his endles paines for our sinnes in the sacrifice of himselfe, must breede in vs a godly sorrow for them: for if he sorrow for them, much more we. Thirdly, this knowledge is the true beginning of amendment of life. For if Christ 10 gaue himselfe to redeeme vs from iniquitie, we must take vp a purpose of not sinning, and neuer wittingly sinne more. Lastly, this knowledge is the foundation of comfort in them that truly turne to Christ. For the price is paid for their sinnes: and they which are eased of their sinnes are blessed, Psal. 32. 1. And 15 in temptation, they may boldly oppose the satisfaction of Christ against hell, death, the law; and the iudgement of God: and if at any time they sinne, they must recouer themselues and remember that they haue an Advocate with the father Iesus Christ the iust. 1. Ioh. 2. 1. 20

And whereas Paul saith, that Christ gaue himselfe for our sinnes, he teacheth that euery man must applie this gift and sacrifice of Christ to himselfe. This applying is done by faith: and the right manner of application is this. We must turne to Christ, and in turning by faith applie: and when we applie 25 Christ by faith, we must withall turne. Faith goeth before conuersion in order of nature, yet in the order of teaching, and practise, they are both together. They which vse to applie Christ and his benefits vnto themselues, and yet will not turne themselues to Christ, misapplie, and presume: because the 30 right apprehension of Christ, is in the exercises of inuocation, and repentance.

The second ende, for which Christ gaue himselfe, is that he might take vs out of this euill world. And hence we are taught three things. First, that we must be grieued and displeased at 35 the wickednes of the world as Lot was, 2. Pet. 2. 7. Secondly, that we must not fashion our selues to the wicked liues of the men of this world: but we must in all things prooue what is the Rom. [...]. goodwill of God and doe it. Thirdly, seeing we are taken out of this world, we must not dwell in it, but our dwelling must be [Page] in heauen. Reuel. 13. 6. the beast out of the sea perfequutes them that dwell in heauen, that is, such as dwell on earth and for affection haue their conuersation in heauen. And seeing this must be so, we must not loue the world, but loue the comming of Christ, and euery day prepare our selues against the 5 day of death, that we may enter into our owne home.

And whereas Paul calls this world an euill world, he doth it to signifie that there is nothing in men but sinne, till they be regenerate, yea that ciuill vertues, and ciuill life, that are excellent in the eyes of men, are no better then sinnes before God. 10 It is the errour of the Papists, that men may thinke and doe some thing that is morally good without grace.

The cause that mooued Christ to giue himselfe, is the will of God. Hence it appeares that God giues Christ to no man for his foreseene faith, or works. For there is no higher cause 15 of the will of God. The foreknowledge of things that may come to passe, goes before will, but the foreknowledge of things that shall come to passe, and therefore the foreknowledge of faith, and works, followes the will of God. Because things that shall come to passe are first decreed, and then foreseene. 20

The will here mentioned, is said to be the will of God, that is, the first person, the father: for when Christ is opposed to God, then God signifies the father. And he is most commonly called God, because he is God without communication of the godhead from any: whereas the Sonne and holy Ghost 25 are God, by communication of godhead from the father.

And this God, is called our father by Paul. And hereby he signifies that the scope of the Gospel is; first, to propound God vnto vs not only as a creator, but as a father: secōdly, to inioyne 30 vs to acknowledge him to be our father in Christ: and consequently to carrie our selues as dutifull children to him in all subiection and obedience. They which doe not this, know not the intent of the Gospel: and if they know it, in deede they denie it. 35

The conclusion annexed to the salutation (To whome be glorie for euer) teacheth vs so oft as we remember the worke of our redemption by Christ, so oft must we giue praise & thāks to God; yea all our liues must be nothing els but a testimonie of thankfulnes for our redemption. And all our praise and [Page] thankes to God, must proceede from the serious affection of the heart, signified by the word, Amen: that is, so be it.

6. Imaruell that you are so soone remooued away to another Gospell, 5 from him that hath called you in the grace of Christ.

7. Which is not another Gospel: 10 but that some trouble you, and intende to ouerthrowe the Gospell of Christ. 15

Here beginnes the second part of the Epistle, in which he giues instruction to the Galatians. And it hath two parts: one concernes doctrine, the other manners. The first part touching 20 doctrine, beginnes in this sixt verse, and continues to the 13. verse of the 5. chapter. The summe of it is a reproofe of the Galatians for reuolting from the Gospell: and it is disposed in this syllogisme.

If I be immediately called of God to teach, and my doctrine be 25 true, ye ought not to haue reuolted from my doctrine.

But I was called immediately of God to teach, and my doctrine is true. Therefore ye should not haue reuolted from my doctrine.

The proposition is not expressed: because it was needelesse. The minor is handled, through the whole Epistle. The Conclusion 30 is in the 6. and 7. verses, the meaning whereof I will briefely deliuer. So soone] that is, presently after my departure. remooued] carried away by the perswasions of false teachers, to another Gospel.] to another doctrine of saluation, which in the speech and opinion of the false teachers, is another manner of Gospel, 35 more sufficient and more excellent, then that which Paul hath deliuered. From him] that is, from me beeing an Apostle, who haue called you by preaching the Gospell of Christ. In the grace] that is, haue called you freely, without any desert of yours, to be partakers of the fauour of God in Christ. Which is [Page]not another] which pretended Gospell of the false Apostles, is not indeed another gospell from that of Paul, because there is but one; but it is an inuention of the brame of man. But there be some] that is, but I plainely perceiue the cause of your reuolt, that some trouble you, and seeke to ouerthrowe the Gospell 5 of Christ.

In these words, two points are to be considered. The first is, the manner which Paul vseth in reproouing the Galatians. He tenders their good, and saluation, and seeks by all meanes their recouerie. And therefore in his reproofe he doth two things. 10 First, he reprooues them with meekenesse, and tendernesse of heart, following his owne rule, Gal. 6. 1. for he might iustly haue said, ye may be ashamed, that ye are remooued to another Gospell, but he saith onely, I maruell, that is, I was well perswaded of you, and I hoped for better things, but I am deceiued, & 15 I wonder at it. Secondly, he frames his reproofe with great warinesse, & circumspection: for he saith not, ye of your selues doe remooue to another Gospell, but ye are remooued: and thus he blames them but in part, and laies the principall blame on others. Againe, he saith not, ye were remooued, but in the time 20 present, ye are remooued, that is, ye are in the acte of Reuolting, and haue not as yet altogither reuolted. And hereby he puts them in minde, that although they be in a fault, yet there is nothing done, which may not easily be vndone. According to his example, we are in all Reproofes, to shewe loue, and to keepe 25 loue: to shewe loue to the partie reprooued, and to frame our reproofe, so as we may keepe his loue.

The second point is the fault reprooued, and that is, the Reuolt of the Galatians, which was a departure from the calling, whereby they were called to the grace of Christ. If it be demā ded, what kind of Reuolt this was? I answer, there be two kinds 30 of reuolt, particular and generall. Particular, when men professe the name of Christ, and yet depart from the faith, in some principall points thereof. Of this kinde was the Apostacie of the tenne tribes, and such is the Apostacie of the Romane Church. 35 A generall reuolt is, when men wholly forsake the faith & name of Christ. Thus doe the Iewes, and Turkes at this day. Againe, a reuolte is sometime of weakenesse, and humane frailtie, and sometime of obstinacie. Nowe the reuolt of the Galatians was onely particular in the point of iustification, and of [Page] weakenesse, and not of obstinacie: and this Paul signifies when he saith, they were carried by others. Of this Reuo [...]t, 4. things are to be considered. The time, so soone: from whome, or what? from the doctrine of Paul, & consequently the grace of Christ. To what? to another Gospell. By meanes of whome? but some trouble you, &c. 5

Touching the time, it was short, They were soone carried away. This shewes the lightnesse and inconstancie of mans nature, specially in matter of religion. While Moses tarried in the mount, Aaron and the people set vp a golden calfe, and departed from God. Osea saith, The righteousnesse of the Israelites, 10 was like the morning dewe, which the rising, of the sunne consumeth, chap. 6. 4. Iohn was a burning light, & the Iewes reioyced in this light: that is well; but marke what is added: for an houre or moment. Iohn. 5. 35. They which cried Osanna to the sonne of Dauid, shortly after cried, Crucifie him, crucifie him. 15 The crosse and persecution, will make men call the Gospell in question, if not forsake it. Luk. 8. 13. The multitude of people among vs are like waxe, and are fit to take the stampe, and impression of any religion: and it is the law of the land that makes the most imbrace the Gospell, & not conscience. That we may 20 constantly perseuere in the profession of the true faith, both in life, and death, first we must receiue the Gospell simply for it selfe, because it is the Gospell of Christ, and not for any other by-respect. Secondly, we must be mortified, and renewed in the spirit of our mindes, and suffer no by-corners in our hearts, 25 where secret vnbeleefe, secret hypocrisie, and spirituall pride may lurke, and lie hid from the eies of men. Heb. 3. 12. Thirdly, we must not onely be hearers of the word, but also doers of it, in the principall duties to be practised, of faith, conuersion, and newe obedience. 30

To come to the second point: when Paul saith, the Galatians were remooued from him that called them, that is, himselfe; he shewes Christian modestie: because speaking things praiseworthie of himselfe, he speaks in the third person: from him that hath called, &c. The like he doeth, 2. Cor. 12. I knowe a man taken 35 vp into the third heauen: that is, himselfe. And Iohn saith, the disciple that leaned on the breast of Christ, whome Christ loued, asked whome he meant. Ioh. 13. 23. After this practise, we are to giue praise to God, and to his instruments, but neither to praise nor [Page] dispraise our selues. This is Christian ciuilitie to be ioyned with our faith.

Secondly, when he saith, who hath called you in the grace of Christ, we learne, that the scope of the Gospel is to bring men to the grace of Christ. To this very ende God hath vouchsafed 5 vs in England the Gospel more then fourtie yeares. And therefore our words, and deedes, and liues, should be seasoned with grace, and sauour of it: and shew forth the grace of God. Secondly, we owe vnto God great thankfulnes, and we can neuer be sufficiently thankefull for this benefit, that God calls 10 vs to his grace. But it is otherwise: the sunne is a goodly creature: yet because we see it daily, it is not regarded: and so it is with the grace of God.

Thirdly, the Galatians are remooued not onely from the doctrine of Paul, but also from the grace of God. And the reason 15 is, because they ioyned the workes of the law with Christ and his grace in the cause of their iustification, and saluation. Here it must be obserued, that they which make an vnion of grace, and workes, in the cause of iustification, are separated from the grace of God. Grace admits no partner, or fellow. 20 Grace must be freely giuen euery way, or it is no way grace. Hence it followes, that the present Church of Rome is departed from the grace of God, because it makes a concurrence of grace, and workes, in the iustification of a sinner before God: and we may not make any reconciliation with that Church in 25 religion: because it is become an enemie of the grace of God.

The third point is, To what thing the Galatians reuolt? to another Gospel, that is, to a better gospel, then that which Paul taught, compounded of Christ and the workes of the law. And this forged gospel the false apostles taught, and the Galatians 30 quickly receiued. Here we see the curious nicenes and daintines of mans nature, that cannot be content with the good things of God, vnlesse they be framed to our minds: and if they please vs for a while, they doe not please vs long, but we must haue new things. Our first parents not content with their first 35 estate, must needes be as God. Nadab and Abihu offer sacrifice to God, but the fire must be of their owne appointment. Lev. 10. 1. King Achas will offer sacrifice to God, but the altar must 2. Reg. 16. 11. be like the altar at Damascus. False-teachers beside the doctrine of the Apostles, had profound learning of their Rev. 2. 24. [Page] owne. The Iewes beside the written law of Moses, must haue their Cabala, containing, as they supposed, more mysticall and excellent doctrine. The Papists beside the written word, set vnwritten Tradition which they make equall with the Scripture. We that professe the Gospel, are not altogether free from this fault. We like, that Christ should be preached: but sermons are 5 not in common reputation learned, neither doe they greatly please the most, vnlesse they be garnished with skill of arts, tongues, and varietie of reading: this curiousnes and discontentment the Lord condemnes, when he forbids plowing with Deut. 22. 9. the oxe, and the asse, and the wearing of garments of linsi-wolsie. 10 And it is the worst kind of discontment, that is, in things pertaining to saluation. It is called by Paul, the itching of the care, 2. Tim. 4. 5. and it is incident to them that follow their owne lusts. The remedie of this sinne, is to learne the first lesson that is to be lear 15 ned of them that are to be good schollers in the schoole of Christ: and that is to feele our pouertie, and in what extreame neede we stand of the death and passion of Christ: and withall to hunger, & thirst after Christ, as the bread, and water of life. Read Isa. 44. 3. Ioh. 7. 37. Psal. 25. 11. the example of Dauid, 20 Psal. 143. 6. When the heart and conscience hath experimentally learned this lesson, and not the braine, and tongue alone: then shall men beginne to sauour the things of God, and discerne of things that differ, and put a difference betwene grace, and workes, mans word and Gods word, and for the working 25 of our saluation, esteeme of mans workes, and mans word, as offols that are cast to dogges.

Paul addes, which is not another Gospel, that is, though it be an other gospel in the reputation of false teachers, yet indeede it is not an other, but is a subuersion of the Gospel of Christ. Hēce 30 I gather, that there is but one Gospel, one in number and no more. For there is but one way of saluation by Christ, whereby all the Elect are saued, from the beginning of the world to the ende. Act. 15. 11. 1. Cor. 10. 3. It may be demanded, how they of the old Testament, could be partakers of the bodie, & blood of Christ, which then was not. Answer. The bodie, and 35 blood of Christ, though then it was not subsisting in the world, yet was it then present to all beleeuers, two waies: first, by diuine acceptation: because God did accept the incarnation and passion of Christ to come, as if it had beene accomplished. Secondly, [Page] it was present to them by meanes of their faith, which is a subsistance of things that are not seene; and consequently it makes them present to the beleeuing heart.

Againe, hence it appeares, to be a falshood, that Euery man may be saued in his owne religion, so be it, he hold there is a 5 God, and that he is a rewarder of them that come vnto him. For there is but one Gospel: and if the former opinion were true, then so many opinions, so many gospels. Paul saith, that the world by her wisdome could not know God in his wisdome, and for this cause he ordained the preaching of the 10 word to saue men, 1. Cor. 1. 21. And though he that comes to God must beleeue that he is, and that he is a rewarder of them that come to him: yet not euery one that beleeues generally that there is a God, and that he is a rewarder of them that come to him, comes to God: for this the deuills beleeue. 15

The fourth point, is concerning the Authors of this Reuolt: and Paul chargeth them with two crimes. The first is, that they trouble the Galatians, not onely because they make diuisions, but because they trouble their consciences setled in the gospel of Christ. It may be alleadged, that there be sundrie good 20 things which trouble the conscience, as the preaching of the law, the censure of excommunication, the authoritie of the magistrate in compelling Recusants to the congregation. I answer, these things indeede trouble the consciences of men, but they are euill consciences: and the ende of this trouble is that they 25 may be reformed, and made good. But the crime wherewith the false-apostles are charged, is, that they trouble the consciences of the godly, or the good consciences of men. Here then is set downe a note, whereby false, and erroneous doctrines, may be discerned: namely, that they serue onely to trouble, and disquiet 30 the good conscience. And by this we see the Romane religion to be corrupt and vnsound: for a great part of it tends this way. Iustification by workes is a yoke that none could euer beare. Act. 15. The vowe of single life is as a snare, or as the noose in the halter to strangle the soule. 1. Cor. 7. 34. So is 35 the doctrine which teacheth that men after their conuersion, must still remaine in suspence of their saluation: and that pardon of sinne, is necessarily annexed to confession in the eare, & to satisfaction for the temporall punishment of sinne in this life, or in purgatory.

[Page] On the contrary, the Gospell of Christ (as here it appeares) troubles not the good conscience, but it brings peace and perfect ioy. Iohn. 15. 11. Rom. 15. 4. And the reason is plaine: for it ministers a perfect remedy for euery sinne, and comfort sufficient for euery distresse. And this is a note whereby the 5 gospell is discerned from all other doctrines, whatsoeuer.

The second crime where with the false-apostles are charged, is, that they ouerthrow the gospell of Christ: the reason of this charge must be considered. They did not teach a doctrine flat contrary to the Gospell of Christ: but they maintained it 10 in word, and put an addition to it of their owne out of the law, namely instification, and saluation, by the workes thereof. And by reason of this addition, Paul giues the sentence that they peruer [...], and turne vpside downe the Gospell of Christ. Vpon this ground it appeares that the Popish religion is a flat subuersion 15 of the Gospell of Christ, because it ioynes iustification by workes, with free iustification by Christ. The excuse, that the works that iustify, are workes of grace, and not of nature, will not serue the turne. For if Christ by his grace make workes to iustifie, then is he not onely a sauiour, but also an instrument 20 to make vs sauiours of our selues: he beeing the first, and principall sauiour, and we subordinate sauiours, vnto him. But if Christ haue a partner in the worke of iustification, and saluation, he i [...] no perfect Christ.

8. But though we, or an angell 25 from heauen, preach vnto you otherwise, then that which we haue preached vnto you, let him be accursed. 30

9 As we said before, so say I now againe: if any man preach vnto you 35 otherwise then ye haue receiued, let him be accursed.

[Page] An obiection might be made against the former conclusion, thus: But the most excellent among the Apostles, Iames, Peter, Iohn (by your leaue) teach an other gospel then that which Paul had preached. To this obiection he makes answer in this verse negatiuely, that whosoeuer teacheth another Gospell is accursed, whatsoeuer he be. In this answer three things are to be 5 considered: a sinne, the punishment thereof, and a supposition seruing to amplifie the sinne.

The sinne is to preach in the cause of our iustification, any other thing beside that or diuers to that which Paul taught the Galatians, though it be not contrarie. Thus much the very 10 [...]. words import: and the same wordes are againe vsed in the next verse. And Paul bids Timothie, auoid them that teach otherwise, that is, any diuers doctrine as necessarie to saluation, beside that which he taught. 1. Tim. 6. 3. And the reason of this sinne, is: because God hath giuen this commandement, We may not depart 15 from his word, to the right hand or to the left; neither may we adde thereto, or take therfrom. Iosu. 1. v. 7. 8. Deut. 4. & 12. Before I gather any doctrine hence, this ground is to be laid downe, that Paul preached all the counsell of God, Act. 20. 27. And that which he preached, beeing necessarie to saluation, he 20 wrote, or some other of the Apostles. Ioh. 20. 31. This beeing graunted (which is a certen trueth) two maine conclusions followe. One, that the Scriptures alone by themselues, without any other word, are aboundantly sufficient to saluation, whether we regard doctrines of faith, or manners. For he that deliuers any 25 doctrine out of them, and beside them, as necessarie to be beleeued, is accursed.

The second conclusion, is, that vnwritten Traditions, if they be tendered to vs, as a part of Gods word, and as necessarie to saluation, they are abominations, because they are doctrines beside 30 the Gospell that Paul preached. And the Romane religion goes to the ground: because it is founded on Tradition out of, and beside the written word. Learned Papists, to helpe themselues, make a double answer. One is, that they are accursed which preach otherwise then Paul preached, and not they 35 which preach otherwise then he writ. But it is false which they say, for that which he preached, he writte. Augustine hauing relation to the text in hand saith, that he is accursed which preacheth any thing Praeter quam Contra Petilian. l. 3 c. 6. beside that which we haue receiued in the legall and [Page]Euangelicall scriptures. Againe, he saith, that he must Non aliud quid amp [...]us? not teach Debono viduitatis. c. 1. any more, or any other thing, then that which is in the Apostle, whose words he must expound.

The second answer is, that to preach otherwise, is to preach contrary. Because (as they say) precepts and doctrines, may be 5 deliuered if they be diuerse, and not contrary. As the Gospell of Iohn, and the Apocalyps, were written after this epistle to the Galatians, which are diuers to it, though not contrarie: the like they say of the canons of councells: and that Paul, Rom. 16. 18. put [ [...]] beside, for contrarie. I answer thus: The 10 proposition ( [...]) translated beside or otherwise, signifieth thus much properly: and we are not to depart from the proper signification of the words, vnlesse we be forced by the text. And the place in the Romans in his proper and full sense, must be turned thus: Obserue the authors of effences, besides the doctrine 15 which ye haue learned. And Pauls minde, is, that they should be obserued, that teach any other diuers, or distinct doctrine, though it be not directly contrarie. The Gospell of Iohn and the Apocalyps, written afterward, propound not any diuers doctrine, pertaining to the saluation of the soule, but one and 20 the same in substance, with that which Paul wrote. The Canons of Councels, are traditions touching order and comelinesse, & they prescribe not any thing, as necessarie to iustification, and saluation. Againe, the Embassadour that speakes any thing beside his commission, is as well in fault, as he that speakes the cō trarie: 25 though not so much.

The second point is, the punishment [Let him be accursed] Here are three things to be considered. The first, what is it to be accursed? Ans. God hath giuen to the Church, the power of building, and it hath 4. degrees, Admonition, Suspencion from the 30 Sacraments, Excommunication, Anathema. And this last is a censure or iudgement of the Church, whereby it pronounceth a man seuered from Christ, and adiuged to eternall perdition, Rom. 9. 5. 1. Cor. 16. 22. And he is here said to be accursed, that stands subiect to this censure. The second part is, who are to be 35 accursed? Answer. Hainous offendours, and desperate persons, of whose amendment, there is no hope. And therefore this iudg▪ ment is seldome pronounced vpon any. We finde but one example in the newe Testament: Paul accursed Alexander the Copper-smith, 2. Tim. 4. 14. And the Church afterward accursed [Page] Iulian the Emperour. Other examples we finde not any.

The third point, howe the Church should accurse any man, and in what order? Answer. In this action, there be foure iudgements. The first is Gods, which is giuen in heauen, whereby he doeth accurse obstinate and notorious offendours. The second iudgement, pertaines to the Church vpon earth, which pronounceth 5 them accursed, whome god accurseth. It may be said, howe comes the Church to knowe the iudgement of God, whereby he accurseth? Answer. The word sets downe the condition of them, that are accursed; and experience, and obseruation 10 findes out the persons, to whome these conditions are incident. The third iudgement is giuen in heauen, whereby God ratifies and approoues the iudgement of the Church, according to that, whatsoeuer ye binde on earth, shall be bound in heauen. The last iudgement, pertaines to euery priuate person, who holds 15 him in execration, whome God hath accursed, and the Church hath pronounced so to be. If he heare not the Church, the Church pronounceth him to be as a Publican and heathen: & then (saith Christ) let him be a Publican to thee. Thus must the text be vnderstood. 20

Hence we we are taught, to be carefull in preseruing the puritie of the Gospell: because the corrupters thereof, are to be accursed as the damned spirits. Hence againe it appeareth, that the Church in accursing, doth but exercise a Ministerie, which is, to publish and testifie, who are accursed of God. Lastly, 25 hence we learne, that priuate persons must seldome vse cursing: because God must first accurse, and the Church publish the sentence of God; before we may with good conscience vtter the same. They therefore, which in a rage accurse themselues, & others, deale wickedly. We are called ordinarily to blessing, & 30 not to cursing.

The third point is, the fupposition of things impossible, on this manner. Put the case, that I Paul, or any other of the Apostles, should teach otherwise then I haue taught you: neither I nor they must be beleeued, but be accursed. Againe, put the 35 case, that an angell from heauen should come and preach, otherwise then Paul preached to the Galatians, who must be beleeued? Paul, or the Angel? the answer is, not the Angell, but Paul: and the angel must be accursed. And the reason is, because Paul in preaching and writing, did represent the authoritie [Page] of God, and God puts his owne authoritie into the word which he vttered: and he was assisted by the extraordinarie, immediate, and infallible assistance of Gods spirit. From this supposition, sundrie things may be learned. The first, that the word preached and written by Paul, is as certen, as if it had bin written by God himselfe, immediately. It may be obiected, that 5 Paul saith, 1. Cor. 7. 12. To the remnant, I speake, not the Lord. I answer, Paul saith, I, not the Lord, not because he was deceiued in his aduise, for he spake by the spirit of God, c. 7. v. 40. but because he gaue counsell in a case of marriage, whereof the Lord had made no expresse lawe. The meaning then is this, I speake 10 by collection from the lawe of God, and not the Lord, by any particular and expresse lawe.

Secondly it appeares hence, that the articles of faith, or the doctrine of the Gospell, is in excellencie and authoritie, aboue all men and angeis. And hence it followes, that the Church and 15 Councels, cannot authorize the word of God, in the minde & conscience of any man. For the inferiour, and dependent authoritie, addes nothing to that which is the principall, and superior authoritie. Therefore, the opinion of the Papist is false, that we cannot knowe the scripture to be the word of God, but by the 20 testimony of the Church: as though the letter of a Prince, could not be knowne to be so, without the testimonie of the subiects. The principall authoritie is sufficient in it selfe, to authorize it selfe, without externall testimonie.

Thirdly, since the daies of the Apostles, sundrie doctrines 25 haue bin receiued and beleeued, touching intercession of Saints, praier to the dead, and for the dead, Purgatorie, and such like: and these doctrines haue bin confirmed by sundrie revelations. And here we learne, what to iudge both of the doctrines, and of the reuelations; namely, that they are accursed: because 30 the doctrines are beside the written word, and the reuelations tend to ratifie and confirme them.

Lastly, hence we learne, what to thinke of the writings of Papists, and Schoolemen, whereof some are called, Seraphicall, cherubicall, or Angelicall doctors. They broch, and maintaine sundrie 35 things, beside that which the Apostles preached, & wrote; as iustification by workes, and a mixture of the lawe and the Gospell: they giue too little to grace, and too much to mans will. In this regard, Paul hath giuen the sentence, that they are [Page] accursed. For this cause, students of diuinitie, are warily to read them with praier, that they be not led into temptation, and they are to vse them onely in the last place. And they are greatly to be blamed, that preferre them almost aboue all writers: they shewe that they haue little loue of the Gospell in their hearts. 5

9 As we said before, so say I now againe: if any man preach vnto you otherwise then ye haue receiued, let 10 him be accursed.

In these words Paul repeates againe that which he said before: and the repetition is not in vaine, but for three weightie causes; the first is, to signifie that he had spoken not rashly, but 15 aduisedly, whatsoeuer he had said before: the second is, that the point deliuered, is an infallible truth of God: the third is, to put the Galatians and vs in minde, that we are to obserue and remember that which he hath said, as the foundation of our religion, namely, that the doctrine of the Apostles is the onely infallible 20 truth of God, against which we may not listen to Fathers, Councels, or to the very Angels of God. If this had bin remembred and obserued, the Gospel had continued in his puritie after the daies of the Apostles.

In this verse one thing is to be obserued. Before Paul saide, 25 they are accursed which teach otherwise then he had taught: here he saith, they are accursed which teach otherwise then the Galatians had receiued. Whereby it appeares, that as Paul preached the Gospel of Christ, so the Galatians receiued it. And they receiued it, first in that they, had care to know it, secondly 30 in that they gaue the assent of faith vnto it, as to a truth: against which the very Angels could take no exception. And for this also are the Thessalonians commended that the Gospel was to them in power and much assurance. The great fault of our times is, that where as the Gospel is preached, it is 35 not accordingly receiued. Many haue no care to know it: and they which know it, giue not vnto it the assent of faith, but onely hold it in opinion. And this is the cause that there is so small fruit of the Gospel. This sinne will at length haue his punishment. The places that are not seasoned by the waters of [Page] the Sanctuarie, are turned to saltpits. Ezech. 47. v. 11.

10 For now whether preach I men or God? or seeke I to please men? for if I should yet please men I 5 were not the seruant of Christ.

The interrogations in this place, doe I preach? and, doe I please? are in stead of earnest negations: I doe not preach, I doe 10 not please. And when he saith, doe I now preach men, or God? his meaning is this: Heretofore I haue preached the Traditions of men, but now beeing an Apostle, I preach not the doctrine of men, but of God. And when he saith, doe I seeke to please, men? his meaning is this; I doe not make this the scope of my mini 15 sterie, to frame, and temper my doctrine so, as it may be sutable and pleasing to the affections of men. For otherwise we are to please men in that which is good, and for their good. 1. Cor. 10. 33. Rom. 15. 2.

This verse containes a double reason of his former speach, 20 and of the repitition thereof. The first is this; Though heretofore I taught the Traditions of men; yet now I teach the word not of men, but of God: and therefore I accurse them that teach otherwise. The second is framed thus. If I should yet please men, I were not the seruant of God: but I am the seruant of 25 God: therefore I seeke not to please men, but, if neede shal be, I will denounce curses against them.

Here first we see the proper matter of the Ministerie, which is not the word or doctrine of man, but of God. By this the Ministers of the Gospel are taught to handle, their doctrine with 30 modestie, and humilitie, without ostentation, with reuerence, and with a consideration of the maiestie of God whose the doctrine is which they vtter, that. God may be glorified. 1. Pet. 4. 11.

Secondly, the hearers in hearing are to know that they haue 35 to deale with God: and that they are to receiue the doctrine taught not as the word of man, but as the very word of God, as the Thessalonians did. 1. Thess. 2. 13. The want of this consideration, is the cause that some contemne the ministerie of the word, and others are not touched and mooued in hearing.

[Page] Againe, here is set downe the right manner of dispensing the word, which must not be for the pleasing of men, but of God. Hence it appeares, that Ministers of the Gospel, must not be men-plea [...], nor applie, and fashion their doctrine to the affections, humours, and dispositions of men, but keepe a 5 good conscience, and doe their office. The Lord tells Ieremie he must not turne to the people, but the people must turne to him, Ierem. 15. 19. Thus God shal be with them, and they shal bring forth much fruit.

And the people must know it to be a good thing for them, 10 not to be pleased alwaies by their Ministers. The ministerie of the word must be as a sacrificing knife, to kill and mortifie the old Adam in vs, that we may liue vnto God. A sicke man must not alwaies haue his minde, but he must often be crossed, and restrained of his desire: and so must we that are sicke in our 15 soules in respect of our sinnes. It is a fault therefore of men that desire to be pleased, & to haue matters smoothed ouer of their teachers. This is Dauids balme, which he wisheth may neuer be wanting to his head. Psal. 141. 5.

The ende of this verse sets downe a memorable sentence, 20 That if we seeke to please men, we cannot be the seruants of God. Hence I gather, that our nature is full of rebellion, and enmitie against God; because they which please men, cannot please God. Againe, here is set downe what is the hurt that comes by pride, and ambition. It keepes men that they cannot 25 be the seruants of Christ. Ye beleeue not (saith Christ) because ye seeke glorie one of another. Ioh. 5. 44. Ambition so fills the minde with vanitie, and the heart with worldly desires, that it cannot thinke, or desire to please God. Wherefore he that would be a faithfull Minister of the Gospel, must denie the pride of his 30 heart, and be emptied of ambition, and set himselfe wholly to seeke the glorie of God in his calling. And generally, he that would be a faithfull seruant of Christ, must set God before him as a Iudge, and consider that he hath to deale with God: and he must turne his minde, and senses from the world, and all things 35 therein, to God: and seeke aboue all things to approoue his thoughts, desires, affections, and all his doings vnto him.

Lastly, the profession of the seruant of God, is here to be obserued in the example of Paul, who saith, Doe I now preach men? and, doe I yet please men? as if he had said, I haue done [Page] thus and thus, I haue preached the Traditions of man heretofore, and I haue pleased man in persequnting the Church of God: but I doe not so still, neither will I. And he that can say the like with good conscience, I haue sinned thus and thus heretofore, but now I doe not, neither will I sinne as I haue done, is indeede the seruant of God. 5

v. 11. Now I certifie you, brethren, that the Gospel which was preached by me, was not after man. 10

The meaning is this: that it may the better appeare that I haue iustly accursed them which teach any other Gospel, and iustly reprooued you for receiuing it: I giue you to vnderstand, that the Gospel which I preached was not after man, that is, not deuised by man, or preached of me by mans authoritie, but 15 it was from God, and preached by the authoritie of God. And this sense appeares by v. 10, and 12.

In these words is laid downe the reason of the conclusion, or the assumption of the principall argument, which was on this manner: If I be called to teach, and that immediatly of God, 20 and my doctrine be true, then ye ought not to haue reuolted from the Gospel which I preached: but I was called to teach immediatly of God, and my doctrine is true. The first part of this assumption is here set downe, and handled to the ende of the second chapter: and the conclusion (as we haue heard) was 25 set downe in the premises.

Hence two maine points of doctrine that are of great consequent, may be gathered. The first is this: It is a thing most necessarie, that men should be assured and certified that the 30 doctrine of the Gospel, and the Scripture, is not of man, but of God. This is the first thing which Paul stands vpon in this Epistle. It may be demanded, how this assurance may be obtained. I answer thus. For the setling of our consciences, that Scripture is the word of God, there be two testimonies. One is the Euidence of Gods spirit, imprinted and expressed in the 35 Scriptures: and this is an excellencie of the word of God aboue all words, and writings of men, and Angels: and containes 13. points. The first, is the puritie of the law of Moses, whereas the lawes of men, haue their imperfections. The second i [...] [Page] that the Scripture setteth downe the true cause of all miserie, namely sinne, and the perfect remedie, namely the death of Christ. The third is, the Antiquitie of Scripture, in that it fets downe an historie from the beginning of the world. The 4. is, prophecies of things in sundrie bookes of Scripture, which 5 none could possibly foretell but God. The 5. is, the confirmation of the doctrine of the Prophets and Apostles by miracles, that is, works done aboue, and contrarie to the strength of nature, which none can doe but God. The 6. is, the consent of all the scripture with themselues, whereas the writings of men, are 10 often at iarre with themselues. The 7. is, the confession of enemies; as namely, of heretickes, who in oppugning of scriptures, alleadge scriptures, and thereby confesse the trueth thereof. The 8. is, an vnspeakable detestation, that Sathan and all wicked men beare to the doctrine of scripture. The 9. is, the protection and preseruation of it, from the beginning to this houre, by a 15 speciall prouidence of God. The 10. is, the constant confession of Martyrs, that haue shedde their blood for the Gospell of Christ. The 11. is, that fearefull punishments and iudgements haue befallen them, that haue oppugned the word of God. 20 The 12. is, holinesse of them that professe the Gospell. The last is, the effect and operation of the word: for it is an instrument of God, in the right vse whereof, we receiue the testimonie of the spirit, of our adoption, and are conuerted vnto God. And yet neuerthelesse, the word which conuerteth, is contrarie to the wicked nature of man. 25

The second testimonie is, from the Prophets and Apostles, who were Embassadours of God, extraordinarily to represent his authoritie vnto his Church, and the pen-men of the holy Ghost, to set downe the true and proper word of God. And the Apostles aboue the rest, were eie-witnesses, and eare-witnesses, 30 of the sayings, and doings of Christ: and in that they were guided by the infallible assistance of the spirit, both in preaching, and writing: their Testimonie touching the things which they wrote: must needes be authenticall. If it be said, that counterfeit writings, may be published to the world, vnder 35 the name of the Apostles. I answer, if they were in the daies of the Apostles, they, by their authoritie cut them off: and therefore Paul saith, If any teach otherwise, let him be accursed. And they prouided, that no counterfeits should be foisted vnder [Page] their names, after their departure. And hereupon Iohn, the last of the Apostles, concludes the new Testament with this clause, If any man shall adde vnto these things, God shall adde vnto him the plagues that are written in this booke, Reu. 22. 18. If any demand, of what value is the testimonie of the Church. I answer, consider the Church distinct; from the Apostles, and then the testimonie 5 thereof, is farre inferiour to the Apostolicall testification, concerning the word of God. For the Church is to be ruled, by the testimonie of the Apostles, in the written word: and the sentence of the Church, is not alwaies, and altogether certen, nor ioyned with that euidence of the spirit, wherewith euery 10 testimonie Apostolicall is accompanied.

Furthermore, that we may be capable of these two testimonies, and take the benefit thereof, we our selues for our parts, must yeilde subiection, and obedience to the word of God. In this our obedience, shall we be assured, that it is indeed of God, 15 as our Sauiour Christ saith, Ioh. 7. v. 17.

This doctrine touching the certentie of the word, is of great vse. For when the minde and conscience, by meanes of the double testimonie before mentioned, plainely apprehends it, there is foundation laid of the feare of God, and of iustifying faith: & 20 before we be assured that the scripture is the word of God, it is not possible, that we should conceiue, and hold a faith in the promises of God. And the want of this certentie in many, is an open gappe to heresie, apostacie, Atheisme, and all iniquitie. Secondly, by this it appeares, that the Church of Rome erreth 25 grossely, in teaching that we cannot knowe the scripture to be the word of God, without the testimonie of the Church, in these latter times, and that without it, we could haue no certentie of religion; whereas the testimonie of the spirit, or the euidence thereof in scripture, with the testimonie of the Apostles, 30 will doe the deede sufficiently, though the Church should be silent.

The second maine point is, That it is necessarie, that men should be assured in their consciences, that the calling, and authoritie of their teachers, is of God. It may be demanded, howe 35 we in these daies should be assured hereof. I answer thus: a diuers consideration must be had, of the first Ministers of the Gospel, and of their successors. Touching the first Ministers and planters of the Gospel, within these 80. yeares. We must [Page] consider, that a calling is of two sorts: Ordinarie, and Extraordinarie. Ordinarie is, when God calls by the voices, and consent of men, following the laws of his word. Extraordinarie is, when God calls otherwise. And this he doth 3. waies, first, by immediate voice. Thus God called Abraham and Moses, and thus 5 were the Apostles called. The second is, by the message of a creature. Thus Aaron and the tribe of Leui was called by Moses: Elizeus, by Elias: Philip was called by an angel to baptize the Eunuch, Act. 8. 26. The third is, by instinct. Thus Philip a deacon preached in Samaria, Act. 8. 14. Thus the men of Cyprus, 10 and Cyrene preached among the Gentiles, and the hand of God was with them, though otherwise they were but priuate persons, Act. 11. 19, 20. Of this kind was the calling of the first preachers of the Gospel. It may be obiected, that they did not confirme their callings and doctrine by miracles, which they 15 should haue done, if their callings had beene extraordinarie. I answer: they preached no new doctrine, but the old & auntient doctrine of the Prophets and Apostles, which they had heretofore confirmed by miracles. Now old doctrine needes no newe miracles, but new doctrine, such as are the Popes decrees & decretals. 20 Againe, it may be alleadged, that men may falsly pretend extraordinarie calling. I answer, if three rules be obserued they cannot. The first is, that extraordinarie neuer takes place, but when there is no roome for ordinarie. The second, that they which plead a calling extraordinarily, must be tried by the 25 word, both for doctrine and life: for this is an infallible way to discouer false teachers, Math. 7. 22. Deut. 13. 1. 5. Iohns authoritie is said to be from heauen, because his baptisme, that is, his doctrine, was so. Luk. 20. 2. The third is, that extraordinarie teachers in these last daies, after they haue brought men to receiue 30 the Gospel, are to be ordained as other ordinarie ministers after the laws of gods word. For they are not extraordinarie in respect of their doctrine, which is the doctrine of the word, nor in respect of their office or function, in which regard they are Pastors & teachers, and not Apostles or Euangelists: but their callings 35 are extraordinarie, in respect of the common abuse of the office of teaching, and in respect of the common corruption of doctrine. These 3. rules, as caueats obserued, we may easily perceiue who are called extraordinarily, who not: and they are all fully verified in the first preachers of the Gospell.

[Page] Thirdly, it is obiected, that they which are lawfully called, are ordained by them, whose auncetours haue bene successiuely ordained by the Apostles. I answer: Succession is threefold. The first is, of persons and doctrine joyntly together: and this was in the Primitiue Church. The second is, of persons alone, and this may be among infidels, and heretikes. The third is, of 5 doctrine alone. And thus our Ministers succeede the Apostles. And this is sufficient. For this Rule must be remembred, that the Power of the keyes, that is, of order and iurisdiction, is tied by God and annexed in the new Testament to doctrine. If in Turkie, or America, or els where, the Gospel should be receiued 10 of men, by the counsell and perswasion of priuate persons, they shall not neede to send into Europe for consecrated Ministers, but they haue power to choose their owne Ministers from within themselues: because where God giues the word, he giues the power also. 15

Touching the Successours of the first preachers, their calling was altogether ordinarie, and they were ordained of their predecessours. It is obiected, that their callings are corrupt. I answer thus. All actions Ecclesiasticall, that tende to binding 20 or loosing, appertaine properly to the person of Christ, and men are but ministers, and instruments thereof. And therefore to call men to the ministerie and dispensation of the Gospel, belongs to Christ, who alone giueth the power, the will, the deede. And the Church can doe no more but testifie, publish, and declare whome God calleth, by Examination of parties 25 for life and doctrine, by Election, and by ordination. This is for substance all that the Church can doe: and all this is allowed, and prescribed by the lawes of this Church, and land. And therefore our callings for their substance are diuine, whatsoeuer defects there be otherwise. 30

This assurance that our callings are of God, is of great vse. It makes the Minister to make a conscience of his dutie: it is his comfort in trouble. Isa. 49. 2. 2. Cor. 2. 15. And to the hearers it is a meanes of great reuerence, and obedience.

12 For neither receiued I it of 35 man, neither was I taught it, but by the reuelation of Iesus Christ.

[Page] The meaning is this. Paul here saith, he receiued not the Gospel of man: because he receiued not the office to teach and preach the Gospel from any meere man. For here he speakes of himselfe as he was an Apostle: and then an Apostle properly is said to receiue the Gospel, when he receiues not onely to 5 know and beleeue it, but also to preach it. And he addes further, that he was not taught it, that is, that he learned the Gospel not by the teaching of any man, as formerly he learned the law at the feete of Gamaliel. The last words [but by the reuelation of Iesus Christ] carrie this sense; but I learned and receiued it of 10 Christ, who taught me by reuelation. Further, Reuelation is twofold, one ordinarie, the other extraordinarie. Ordinarie is, when Christ teacheth men by the word preached, and by his spirit. In this sense the holy Ghost is called the spirit of reuelation, Eph. 1. 17. Extraordinarie is, with the word preached, and 15 that foure waies. First, by voice. Thus God taught Adam and the Patriarkes. The second, by dreames, when things reuealed were represented to the minde in sleepe. The third is vision, when things reuealed are represented to the outward senses of men beeing awake. The fourth is instinct, when God teacheth 20 by inward motion and inspiration. Thus did God vsually teach the Prophets. 2. Pet. 1. 21. Now the reuelation which Paul had, was not ordinarie, but extraordinarie, and that partly by vision, partly by voice, and partly by instinct, Act. 9. & 22. It may here be demanded, where Christ was, whether on earth 25 or in heauen, because Paul heard his voice, & saw him visibly. I answer, he was not on earth, but in heauen: and that Paul both saw, and heard him, it was by miracle; whereas Stephen in like manner saw Christ, he saw him not on earth, but standing at the right hand of God in heauen: for otherwise the opening of 30 the heauens had bin a needles thing.

These wordes then are a confirmation of the former verse, on this manner. The authoritie whereby I teach, and the doctrine which I teach, I first receiued and learned it, not of man, but immediatly of Christ: therefore the Gospel which I preach 35 is not humane, but diuine, and preached not by humane, but by diuine authoritie.

In the scope and sense of the words, many points of doctrine are contained. The first, that Christ is the great Prophet and Doctour of the Church, Math. 17. 6. Heare him. and 23. 8. One [Page]is your Doctour, namely Christ. And he is called the great shepheard of the sheepe, Hebr. 13. 20. His office is in three things. The first is, to manifest and reueale the will of the father touching the redemption of mankind, Ioh. 1. 18. & 8. 26. This he hath done from the beginning of the world (the father neuer speaking and appearing immediately but in the baptisme and 5 transfiguration of Christ) and this he doth to Paul in this place. The second is, to institute the Ministerie of the word, and to call and send Ministers. As my father sent me, so send I you, Ioh. 20. 21. He it is that giues some to be Pastours, some to be teachers, Eph. 4. 11. And thus appoints Paul to be an Apostle. The 10 third is, to teach the heart within, by illuminating the mind, and by working a faith of the doctrine which is taught. He openeth the vnderstandings of his Disciples that they may vnderstand the Scriptures, Luk. 24. 45. Thus here he inlightneth and teacheth Paul. 15

Furthermore, it must be obserued, that this office of teaching, is inseparably annexed to the person of Christ, and is by him accordingly exequuted euen after his ascension, as appeares in the conuersion of Paul. And therefore Isai saith, they shall be all taught of God, Isa. 54. 13. As for the Ministers of the 20 Gospel, they in teaching are no more but instrumēts of Christ to vtter and pronounce the word to the eare: this is all they can doe. Therefore Paul saith, he that plants or waters is not any thing, but God that giueth the increase. The teacher then properly in the ministerie of the new Testament to the very ende of 25 the world, is Christ himselfe. This must teach vs reuerence in hearing Gods word, and care with diligence in keeping of it. Hebr. 2. 1, 2, 3, &c. Secondly this teacheth vs, that they which imbrace not the Gospel among vs, are contemners of Christ, and shall indure eternall condemnation. Ioh. 3. 18. & Hebr. 12. 30 25. Thirdly, if we want vnderstanding, we must pray to Christ for it; and because we haue so excellent a teacher, we must pray vnto him that he would giue vnto vs hearing eares, that is, hearts tractable, and obedient to his word, that we may be fitte disciples for so worthie a master. 35

The second is, that there be two waies whereby Christ teacheth those that are to be teachers. One is immediate reuelation; the other, is ordinarie instruction in schooles by the means and ministerie of man. The like saith Amos, I was neither Prophet,[Page]nor sonne of a Prophet, but the Lord sent me to prophecie to Israel. Amos 7. 14.

The third point is, that They which are to be teachers must first be taught; and they must teach that which they haue first learned themselues. 2. Tim. 3. 14. Abide in the things which thou hast learned. Christ taught, that which he heard of the father; 5 the Apostles that which they heard of Christ: ordinarie ministers that which they haue learned of the Apostles. This is the right Tradition: and if it be obserued without addition or detraction, the Gospel shall remaine in his integritie. Here our 10 Auncetours are greatly to be blamed, who haue not contented themselues with that which they haue learned of the Apostles, but haue deliuered things of their owne which they were neuer taught. Hence sprang vnwritten traditions, and the corruption of religion. Againe, such are here to be blamed, that 15 take vpon them to be teachers of the Gospel, and were neuer taught by reuelation, or by any ordinarie way. Thirdly, priuate persons are much more to be blamed, that broch and deliuer such doctrines, and opinions, as they themselues neuer learned by any ministery. For teachers themselues must first learne, 20 and then teach.

The fourth point is, that they which are to be teachers are first to be taught, and that by men, where reuelation is wanting. This kind of teaching is the foundation of the schoole of the Prophets, and it hath bin from the beginning. The Patriarkes till Moses were Prophets in their families, & they taught 25 not onely their families in generall, but also their first borne, that they might succeede as Prophets after them. There were 48. cities of the Leuites dispersed through all the tribes, where not onely the people were taught, but also schooles erected that they might be taught, which were to be Priests and Leuites, 30 Num. 37. One citie among the rest is called Cireath sephar, Iosu. 15. 15. that is, the citie of bookes, or as we say, the Vniversitie. Samuel a yong man was sent to the Tabernacle in Shilo, to be taught, and trained vp of Eli the Priest. Samuel when 35 he was iudge of Israel erected Colledges of Prophets, and ruled them himselfe. 1. Sam. 10. In the decaied estate of the ten tribes, Elias and Elizeus set vp schooles of the Prophets in Bethel, Carmel, &c. and the yong students were called the sonnes of the Prophets. 2. king. 2. 3. Christ himselfe beside the sermons [Page] made to the people, trained vp and taught himselfe, his 12. Apostles, and his 70. disciples. Paul commaunds Timothie to teach that which he had learned, to such as shal be fit to teach others, 2. Tim. 2. 2. Furthermore, this teaching is of great vse. For it serues to maintaine the true interpretation of scripture, the puritie of doctrine: and it is a meanes to continue the ministerie to 5 the ende of the world. The meanest arte or trade that is, is not learned without great teaching: then much more teaching is required in diuinitie, which is the arte of all arts. The true interpretation of scripture, and the right cutting of the word, is a matter of great difficultie, and a matter (whatsoeuer men think) 10 of the greatest learning in the world. Therefore it is necessarie, that teachers should first be taught, and learne aright the Gospel of Christ. Eleauen hundred yeares after Christ, men began to lay aside Moses, and the Prophets, and the writings of the new Testament, and to expound the writings of men, as the 15 Sentences of Peter Lumbard. Hence ignorance, superstition, & idolatrie come headlong into the world. Seeing then the teaching of them that are to be teachers, is of such antiquitie, and vse, all men are to be exhorted, to put to their helping hands, that this thing may goe forward. Princes are to maintaine it, by their 20 bountifulnesse, and authoritie, as they haue done, and doe still: and that which they doe, they must doe it more. Parents must dedicate the fittest of their children to the seruice of God, in the ministerie, and not to vse it in the last place for a shift, as they doe. For commonly, the eldest must be the heire, the next the 25 lawyer, the youngest the diuine. Students must loue and affect this calling aboue all other. 1. Cor. 14. 1. Lastly, all men must make praier, that God would prosper and blesse all Schooles of learning, where this kind of teaching is in vse.

Here againe it appeares, that Christ is God, and more then a 30 meere man, because he is opposed to man: and that Paul receiued authoritie, and the keies of the kingdome of heauen, immediately of Christ, as well as Peter.

13. For ye haue heard of my conuersation, 35 in time past, howe that I persecuted the Church of God extreamely,[Page]and wasted it.

14. And profitted in the Iewish religion, aboue many of my companions, of mine owne nation, and was 5 much more zealous of the Traditions of my fathers. 10

In the former verse, the Apostle set downe, that he learned the Gospel, not of man, but of Iesus Christ, immediately. This in the next place, he goes about to prooue at large. His reason is framed thus. If I learned the Gospell of any man, I learned it either before, or after my conuersion: but I learned it neither 15 before, nor after my conuersion of any man. The first part of his reason is here confirmed thus: before my calling and conuersion, I professed Iudaisme, and I liued accordingly, persecuting the Church, and suppressing the Gospel of Christ, and profiting in my religion aboue many others: therefore I was 20 not then fit to heare and learne the Gospell of Christ of any man. This argument he further confirmes, by the testimonie of the Galatians thus: That this was my conuersation in Iudaisme, ye are witnesses: for ye haue heretofore heard as much.

In the example of Paul, two points are generally to be considered. 25 The first, that the distinction of man and man, ariseth not of the will, or naturall disposition of man, but of the grace and mercie of God. For Paul an Elect vessell for nature and disposition, before his conuersion, is as wicked as any other. And he saith, Rom. 9. 11. that the difference betweene man and man 30 before God, is not in him that willeth, nor in him that runneth, but in God that sheweth mercie. Therefore it is a Pelagian errour, to thinke that men, doing that which they can, doe by nature occasion God to giue them supernatural grace. The second point is, that Paul here makes an open, and ingenious confession of 35 his wicked life past. And hence I gather that this Apostle, and consequently the rest, writ the scriptures of the new Testament by the instinct of Gods spirit, and not by humane pollicie, which (no doubt) would haue mooued them to haue couered [Page] and concealed their owne faults, and not to haue blazed their owne shame to the world. And therefore the bookes of scripture, are not bookes of pollicie (as Atheists suppose) to keepe men in awe, but they are the very word of God. Againe, the end of this plaine confessiō is, that Paul might thereby cōfirme, 5 and iustifie, his owne calling, to the office of an Apostle. This serues to giue a checke to such persons, as vse to sit and rehearse their wicked liues past, in boasting and reioycing manner.

In Pauls example there be two things to be considered, his profession before his calling, and his conuersation. His profession 10 was Iudaisme: and this hindred him from imbracing the gospell. It may here be demanded, what Iudaisme, or the Iewish religion is? Answer. In the daies of Christ, and the Apostles, there were three speciall sects among the Apostles, Esseis, Sadduceis, and Pharises. And the Pharises were the principall, and 15 their doctrine was commonly imbraced of the Iewes. And therefore by Iudaisme (as I take it) Phariseisme is here meant. Nowe the principall doctrines of the Pharises were these. I. They held, that there was one God, and that this God was the father, without any distinction of persons: for when Christ 20 mentioned the distinction of the father, and the sonne, they would not acknowledge it, Iohn 8. 19. II. They acknowledged in the Messias but one nature: for when it was asked thē, howe Christ beeing the sonne of Dauid, should neuerthelesse be his Lord; they could not answer. Math. 22. III. They 25 held, that the kingdome of the Messias, was an earthly kingdome: and with this opinion, the Disciples of Christ were tain [...]ed. IV. They held, that the keeping of the morall lawe, stood in externall obedience, as appeares by the speeches of Christ, reforming their errours, Math. 5. 6. 7. chap. V. They maintained 30 a naturall freedome of the will, in the obseruing of the law, Luk. 18. Lord I thanke thee (saith the Pharisie) I doe thus & thus. VI. They held a iustification by the workes of the lawe, without the obedience of the Messias. Rom. 9. 3. VII. Beside the written word and law of Moses, they had many vnwritten traditions, 35 which they obserued precisely: and the obseruation of them was accounted the worship of God, Math. 15. 3. 9. Other points they held, but these are the principall. It may further be demaunded, how the Iewes could hold such hereticall, & damnable opinions, and yet be the people of God? Answer. They [Page] had for their parts forsaken God: but God had not forsaken them, because the Temple was yet standing, and the sacrifices with the outward worship, yet remained among them. In this regard, they were still a reputed people of God. Againe, they are called a people of God, not of the bigger, but of the better 5 part: and the better part was a small remnant of them, that truely feared God, and beleeued in the Messias. Of which sort, were Ioseph, Marie, Zacharie, Elizabeth, Simeon, Anna, Ioseph of Arimathia, Nicodemus. Againe, it may be demanded, howe the Iewes beeing such a people of God, should fall away to so dā nable 10 a religion. Answer. They neither loued, nor obeyed the doctrine of Moses, and the Prophets: and therefore God in iudgment left them to the blindenesse of their owne mindes, and the hardnesse of their own hearts. Isai. 6. The like may be our case. If we loue and obey not the Gospel, more then we haue done, 15 our religion may ende in ignorance, superstition, and prophanenesse, as theirs hath done.

The second thing in Pauls example, is his conuersation, whereby he liued and conuersed according to his religion. The like should be in vs. For the profession of the faith, and godly 20 conuersation are to goe together. Phil. 1. 27. Faith in the hart is a light, and workes are the shining of this light. Math. 5. 16. Christ hath redeemed them that beleeue from their vaine conuersation. 1. Pet. 1. 18. Heere many of vs doe amisse, disioyning faith, and good life. And this fault is the greater, because 25 it is an occasion to our aduersaries to mislike, and reiect our religion.

Pauls conuersation hath two partes, his persequution of the church, and his profiting in his religion.

Persequution properly is the afflicting of the people of god 30 for their faith and religion. In this we are not to follow Paul, but to doe the contrary, that is, by all meanes to seeke the good of the church. After Gods glory immediatly, we are to seeke the comming, and aduancement of the kingdome of God. Now this kingdome, is a certen estate and condition of men, 35 whereby they stand subiect to the word and spirit of God. And this subiection to God, and Christ, is the propertie of them that be members of the church of God. All, both rich, and poore, conferred something (according to their abilitie) to the building of the Temple, which figured the church of God. [Page] The fault of our times is, that we build our selues, and our worldly estates, and little respect the common good of the church.

In the persequution of the church by Paul, two pointes are to be considered, the manner, and measure, or accomplishment. 5 The manner is, that he persequuted the church extreamely or aboue measure. That which Paul did in his religiō, we must doe in ours. The good things, that we are to doe, we must doe them with all our might. Eccles. 9. 10. our dutie is to keepe our hartes in the feare of God, and we must doe it with 10 all diligence. Prou. 4. 24. It is our duty to seeke gods kingdome, and we must take it with violence. To enter into life is our duty, and we must striue to enter. To pray is our duty, and we must wrastle in praier, Rom. 15. 30. Iosias turnes to God with all his harte. The law requires, that we should loue God, with all the 15 powers of body and soule, and with all the strengh of all the powers. In earthly things we must moderate our thoughtes & cares, but spirituall duties must be performed with all our might.

The accomplishment of persequution, is, that Paul wasted 20 the church, and made hauocke of it. Here I consider 2. points, what is wasted? & who is the waster? For the first, it is the church. Here 2. questiōs may be demāded, the firist is, how the church can be wasted? Answer. In respect of the inward estate thereof, which standes in election, faith, iustification, glorification, it 25 cannot be wasted. In respect of his outward estate, it may be wasted, that is in respect of mens bodies, and in regard of the publike assemblies, and the exercises of religion. The second question is, why God suffers his enemies to wast his owne church? Answer. Iudgement beginnes in Gods house: and his 30 iudgements sometime are very sharpe, whether they be inflicted for triall or correction of sinnes past, or for the preuenting of sinnes to come. As in the bodie, sometime there is no hope of life, except armes, and legges be cut off: euen so is it in the church. Hence it appeares that there shall be a last iudgement, 35 and that there is a life euerlasting in heauen: because the wicked man florisheth in this world, and the godly are often oppressed.

The waster of the church is Paul. By whome we learne that sinne, where it takes place, giues a man no rest till it hath [Page] brought him to a height of wickednes. Hatred hauing entred into Caines heart, leaues him not, till it haue caused him to imbrue his hands in his brothers bloud. Coueteousnes makes Iudas at length to betray his master, and hange himselfe. Blind zeale makes Paul not only to persequute, but also to wast the 5 church. Therefore it is good to auoide the first beginnings, yea the very occasion of sinne.

The second part, and point in Pauls conuersion, is, that he profittes in his religion. Thus should we profit in the gospell of Christ. It is gods commandement be ye perfect as your heauenly 10 father is perfect: that is, indeuour to come to perfection. Math. 5. 48. All the faith we haue or can obtaine is little enough in the time of temptation. Iob that said in his affliction, though the Lord kill mee I will still trust in him, saith also that God wrot bitter things Iob. 13. 15. v. 26. against him and made him to possesse the sinnes of his youth. It is a 15 token that a man is dead in his sinnes, when he doth not growe, or increase in good things. 1. Pet. 2. 2. In this regard great is the fault of our daies, for many are wearie of the gospell, many stand at a staie without profiting; many goe backward. The cause is this. Commonly men liue as it were without 20 the lawe: and thinke it sufficient, if they doe not grossely offend: not considering that the lawe of God, is a lawe to our thoughtes, and affections, and all the circumstances of our actions. That we may hereafter make good proceedings in our religion, we must remember 3. caueats. One, that we must 25 indeuour to see, and feele in our selues the smalenes of our faith, repentance, feare of God &c. And the great masse of corruptions that is in vs. Thus with the beggar, we shall be alwaies peecing, and mending our garment. The second, that as trauellers, we must forget things past, and goe on to doe more 30 good. Psal, 3. 14. The third, that we must set before vs the crowne of eternall glorie & seeke to apprehend it 1. Tim. 6. 11. thus did Moses Heb. 11.

In Pauls profiting, two things must be considered, the measure, and the thing in which he profited. The measure in that he profited aboue many others. Hence we learne that in matters 35 of religion there should be an holy Emulation, and contention, among vs: and our fault is that we contend, who shall haue the most riches, and honour, or goe in the finest apparell, and striue not to goe one beyond another in good things. Againe, [Page] Pauls modestie must here be obserued. He doth not say that he profited more then all but more then many: and he saith not, more then his superiors, but more then his equalls for time: and he saith not more then all the world, but more then they of his owne nation. This modestie of his, must be learned of vs, for it is the ornament of our faith: and therefore must be ioyned with 5 our faith.

The matter or the thing in which Paul profited, is that he was aboundantly zealous for the traditions of the fathers. Here I consider three points. I. What zeale is? Answ. It is a certen feruencie of spirit, arising of a mixture of loue, and anger, causing 10 men earnestly to maintaine the worship of God, and all things pertaining thereto, and moouing them to griefe, and anger, when God is any way dishonoured. II. For what is Paul zealous? Answer. For the outward obseruation of the law, and withall, for Pharisicall vnwritten Traditions: which therefore he cals 15 the Traditions of his fathers. III. What is the fault of his zeale? (for he condemnes it in himselfe) Answer. He had the zeale of God, but not according to knowledge. For his zeale was against the word, in that it tended to maintaine vnwritten Traditions, 20 and iustification by the workes of the lawe, out of Christ, Rom. 10. 2.

Hence we learne sundrie things (For that which Paul did in his religion, are we to doe in the profession of the Gospell.) First, we are to addict and set our selues earnestly, to maintaine the trueth, and the practise of the Gospel. Christ was euen consumed 25 with the zeale of Gods house. Ioh. 2. The angell of the Church of Laodicea is blamed, because he is neither hotte, nor cold. Rev. 3. He is accursed of God, that doeth the worke of God negligently, Ierem. 48. Secondly, we are to be angrie in our 30 selues, and grieued, when God is dishonoured, and his word disobeyed. When the Israelites worshipped the golden calfe, Moses in holy anger, brust the tables of stone. Dauid wept, and Paul was humbled for the sinnes of other men. Psal. 119. 136. 2. Cor. 12. 21. Thirdly, we are here taught, not to giue libertie to the best of our naturall affections, as to zeale; but to mortifie 35 them, and to rule them by the word, Numb. 15. 39. otherwise they will cause vs to runne out of order, like wild beasts, as here we see in Paul. Lastly, let it be obserued, that Paul here condemnes zeale, for the maintenance of vnwritten Traditions. [Page] And let the Papists consider this.

15. But when it pleased God (which had seperated me from my mothers wombe, and called me by 5 his grace.)

16. To reueale his sonne in me (or to me) that I should preach him among 10 the Gentiles, immediately I communicated not with flesh and blood. 15

17. Neither came I to Hierusalem, to them which were Apostles 20 before me, but I went into Arabia, and turned againe to Damascus.

Paul before prooued, that he learned not the Gospell of any 25 man before his conuersion: here he further prooues, that he learned it of no man after his conuersion. And the substance of his reason, is this, because immediately vpon his conuersion, he conferred with no man; but went, and preached in Arabia, and Damascus. 30

In the words I consider foure things. First, the causes of Pauls conuersion. And here he sets down three degrees of causes, depending one vpon another. The first is, the good pleasure of God, whereby he doth whatsoeuer he will, in heauen, & earth, in these words [when it pleased.] The second, is, his seperation 35 from the wombe: which is an acte of Gods counsell, whereby he sets men apart to be members of Christ, and to be his seruants, in this, or that office. This separation is said to be from the wombe; not because it began then, for it was appointed by God before all times, euen from eternitie, as all his counsels are. But [Page] the H. Ghost hereby signifies, that all our goodnesse, and all our dexteritie, to this, or that office, is meerely from God: because we are sanctified, dedicated, and set apart in the Counsell of God, from all eternitie, and therefore from the wombe, or from our first conception, and beginning. The third cause is, vocation by grace; the accomplishment of both the former, in 5 the time which God hath appointed. The second thing is, the manner of forme of Pauls vocation, in these words [to reueale his sonne to me.] The third is, the end of his vocation, to preach Christ among the Gentiles. The last is, his obedience to the calling of God: in the 16. and 17. verses. 10

To begin with the efficient causes of Pauls conuersion: here we see the order and dependance of causes, in the conuersion, and saluation of euery sinner. The beginning of our saluation, is, in the good pleasure of God: then followes separation, or election to eternall life: then vocation by the word and spirit: 15 then obedience to the calling of god, & after obedience, euerlasting life. This order Paul here sets down, and the consideratiō of it, is of great vse. Hence it appeares to be a doctrine erronious, which beginnes our saluation, in the preuision of mans 20 faith, and good workes. For in Paul order, workes haue the last place. And it must be Gods pleasure, that man shall doe a good worke, before he can doe it. And if seperation to eternall life, should be according to faith, or workes, then we should make seperation of our selues, as well as God. And vocation is 25 not for workes, but that we might doe good workes. Eph. 1. 4. Secondly, by this order it appeares, that the saluation of them that beleeue, is more sure, then the whole frame of heauen, and earth: because it is founded in the vocation of God, which is without repentance, in the counsell of seperation, and in the 30 pleasure of God. Thirdly, by obseruing well this order, we may attaine to the assurance of our election. For if thou hast beene called, and hast in trueth answered to the calling of God, by obedience, thou maist assure thy selfe, of thy seperation from the womb, to euerlasting life, because this order is (as it were) a golden 35 chaine, in which, all the linkes are inseperably vnited. Lastly the consideration of this order, serues to mortifie the pride, & arrogancie of our hearts, in that it ascribes all to God: and nothing to man, in the cause of saluation. Read Ezech. 16. 63.

Againe by the consideration of these 3. causes, we gather [Page] that God hath determined what he will doe with euery man, and that he hath in his eternall counsell assigned euery man his office and condition of life. For there is in God a pleasure whereby he may doe with euery man what he will. And by his eternall counsell, he seperates euery man from the very wombe 5 to one calling, or other: and accordingly he calles them in time by giuing giftes, and will, to doe that, for which they were appointed. And this I vnderstand of all lawfull callings, in the familie, church, or common wealth. Thus Christ was called from the wombe, and set apart to be a mediatour. Isai. 47. 1. 10 and Iohn. 6. 27. Ieremie to be a prophet Ierem. 1. 5. Christ is said to giue Apostles, Prophets, Pastors teachers. Eph. 4. 11. God sent Ioseph vnto Egipt to be the gouernour thereof, and a releeuer of Iacobs familie. Gen. 45. In this regard the Medes and Persians are said to be the sanctified ones of God Isai. 13. 3. 15 and the men of his counsell, Isa. 46. 11.

The vse. Hence we are all taught, to walke in our callings with diligence, and good conscience. Because they are assigned vs of God. Hence we are taught to yeeld obedience to our rulers & teachers: because they that are our rulers and teachers, 20 were seperated from the wombe to be so, and that by God himselfe, without the will of man. Hence we may gather assurance of Gods protection, and assistance in our callings: for in that he hath appointed vs our callings, he will also defend vs in them. 2. Cor. 3. 46. Isay. 49. 2. Hence we may learne patience, 25 and contentation in all the miseries, and troubles of our callings, for in what calling soeuer thou art, thou wast ordained to it by God from thy mothers wombe. Thinke on this. Hēce we learne thankfulnes to god, because our calings, giftes, and the exequution of our callings, is wholy of God: and this 30 Paul signifies, when he saith that our seperation to our offices, and callings, was from our first conception. Hence we learne to depend on Gods prouidence for the time to come. For if he prouided our callings, when we were not, he will much more aide, and blesse vs in them now while we haue a beeing. Read. 35 Psalme. 22. 8. 9. Poore parents that cannot leaue landes, and liuings to their children after their decease, let them comfort themselues in this; that there children are from their mothers wombe, seperated to some good office, and condition of life, by the wisdome of God: and that a good office, or calling is [Page] better then land and liuing.

Thirdly, it appeares hence that the time of all euentes, is determined in the counsell of God. For God determines with himselfe the time in which he will call, and conuert Paul. By this we are taught, in our praiers not to limit God to any time for the accōplishment of our requests: for the disposition 5 of time is his, and that is to be left to his wisdome. Againe in our afflictions and temptations we may not make hast, for helpe and deliuerance before the time, but waite the leasure of God, who hath decreede the time of deliuerance. He that beleeues makes no hast. Isai. 28. 16. Habacuk must waite because 10 the vision is for a time appointed. Hab. 2. 1. Dauids eyes and strength failed in waiting on God. Psal. 69. 3. Daniel waites on God. 70. yeares, and then praies for deliuerance out of captiuitie, the time beeing expired. This serues to discouer the wickednes of them, that beeing in any kind of miserie, cannot 15 staie the leasure of God till he deliuer them by good meanes, but they will haue present remedie, though it be from the deuill: and if helpe cannot be had when they desire, they presently make away themselues.

The second point is, the Forme of the calling, or conuersion 20 of Paul in these wordes [to reuele his sonne in me] that is, to teach me the doctrine of the redemption of mankind by the sonne Iesus Christ. Here I consider, to whome reuelation is made, and how?

For the first, reuelation of the sonne is made to cruell, and 25 persequuting Paul, a desperate sinner. Hence euery man can gather, that God hath mercy for great, and notorious offenders, as for Paul, and such like: and the collection is good. For God is much in sparing Isai. 55. 7. And yet here it must be remembred, that all desperate offenders, shall not finde mercie; 30 vnlesse they be great in their repentance as God is great in mercy. For Gods mercy hath a double effect in vs, one is, remission of sinne, by the imputaton of the merit of Christ: the other, the mortification of originall sinne, by his efficacie. And these two be inseperable, as we see in Paul, on whome God shewed 35 great mercie, whose repentance also was notable. As the woman Iohn. 7. had many sinnes forgiuen her, so shee loued much. v. 47. By this we see the great, and common abuse of the mercy of God. Men euery where presume vpon the greatnes of gods [Page] mercie, and they make Christ a packe-horse, lading him with their burdens, and there is little or no amendment of life.

The manner that God vsed in reuealing the sonne to Paul, stands in two things: Preparation and Instruction.

Preparation is a worke of God, whereby he humbled Paul, subdued the pride, and stubbernenesse of his heart, and made 5 him tractable, and teachable. This humiliation is outward, or inward. The outward, was partly by lightening from heauen, that cast him to the earth, and made him blinde: and partly by a voice reproouing him: Saul, Saul, why persecutest thou me? The 10 inward humiliation, was in a sight, and horrour for his sinnes. The sinnes that God reuealed to him, are these: the first was, an height of wickednesse, that in persecuting the Church, he made warre euen against God himselfe. Secondly, God made manifest vnto him the meaning of the tenth commandement, and, 15 that secret lust without consent of will, was sinne. Rom. 7. 7. And thus the lawe killed him, that was aliue, in his owne opinion, when he was a Pharise.

The instruction whereby God taught the same to Paul, hath two parts. The first is, the call of God, whereby he inuites Paul 20 to become a member of the sonne of God. And this he did, first, by propounding vnto him the commandement of the Gospel, which is to repent and beleeue in Christ. Secondly, by offering to him the promise of remission of sinnes, and life euerlasting, when he beleeued. The second part of instruction, is a reall and 25 liuely teaching, when God made Paul in his heart to answer the calling, according to that, Psalme. 27. v. 5. When thou saidst, seeke ye my face, mine heart answered, I will seeke thy face, O Lord. And in Zacharie, 13. 9. He shall say, it is my people, and they shall say, the Lord is our God. This is a spirituall Eccho, that is made in the heart. The sound of Gods word, goes through the world, and 30 the hearts of men, which be as Rocks and stones, make answer. And this worke of God, that makes man yeild to the calling of God, is in scripture, a kind of diuine teaching: thus the father is said to teach the sonne, by drawing, Ioh. 6. 44. And God is said to teach vs his waies, when he guids vs by his spirit in the land of 35 righteousnesse, Psal. 143. That this reall, and heauenly kind of teaching, may take place, God by his grace, puts a kind of softnesse into the heart, whereby it is made subiect, and obedient to the word. And it hath two parts. One is an acknowledgement [Page] by faith, that the sonne is our redeemer. The second is, regeneration, which is the putting off the old man, and the putting on of the newe: which to doe, by the vertue of Christ, is to learne Christ. Eph. 4. 20. 23. Thus then God reueales the sonne to Paul, by preparing him, and making him teachable, by propoū ding the doctrine of saluation to him, and by causing him inwardly 5 to beleeue it, and to obey it. And thus we see the manner of the calling, and conuersion of Paul.

For the better cleering of this doctrine, fiue questions are to be answered. The first is, what was the preuenting grace in the conuersion of Paul? Answer. Schoolemen, and Papists generally 10 teach, that it was the inspiration of good motions, and desires, into the heart of Paul. But it is false which they teach: for the heart is vncapable of any good desire, or purpose, till it be regenerate. The trueth is this: that the preuenting grace, in the first conuersion, is the grace of regeneration, and secondly, the inspiration 15 of good desires, and motions. When Christ preuents Lazarus, that he may reuiue againe, he first puts a soule into him, and then he calls vnto him, and saith, Come forth, Lazarus, because he was dead: in like manner, we are dead in sinne, and therefore regeneration (which is the soule of our soules) must 20 be put into vs, before any inspiration of heauenly motions can take place. Yet after we are once borne anew, good motions and desires put into our hearts, may be the preuenting grace, for the doing of sundrie good workers.

The second question is, whether the will of Paul, were an agent, 25 or cause, in the effecting of his first conuersion? Answer. No: scripture makes two sorts of conuersion: one Passiue, when man is conuerted by god. In this, man is but a subiect, to receiue the impression of grace, and no agent at all. For in the creating, setting, or imprinting of righteousnesse, and holinesse in the 30 heart, Will can doe nothing. The second conuersion, is Actiue, whereby man beeing conuerted by God, doth further turne & conuert himselfe to God, in all his thoughts, wordes, and deeds. This conuersion is not onely of grace, nor onely of will; but partly of grace, and partly of will: yet so as grace is the principall 35 agent, and will but the instrument of grace. For beeing first turned by grace, we then can mooue, and turne our selues. And thus there is a cooperation of mans will, with Gods grace. And Austen said truely, He that made thee without thee, doeth not Term 25 de verbi, Apest. [Page] saue thee without thee.

The third question is, whether God did offer any violence, to Pauls minde and will, in his conuersion. Ansvver. There is a double violence, or Coaction. One, which doth abolish all consent of will; and this he vsed not. The other, draws 5 out a consent from the will, by causing it of an vnwilling will, to become willing. This coaction or violence, God offered to Paul, and in this sense, they which come to Christ, are said to be drawne, Ioh. 6. 45.

The fourth question is, wherein standes the efficacie of the 10 preuenting grace, whereby Paul was effectually conuerted? Answ. The Councell of Trent, and sundrie Papists, incline to this opinion, to thinke that it stands in the euent, in that the will of man applies it selfe to the grace which God offereth. But then the efficacie of grace must be from mans will: and then 15 man hath something, whereof to boast, and he is to thanke himselfe for the grace of God. Other Papists place the efficacie of grace, in the congruitie, or aptnesse of motions, or heauenly perswasiōs, presented to the mind of the mā that is to be cōuerted. But this opinion also, is deuoid of trueth. For there is no 20 efficacie in any motions, or perswasions, till there be a change, and newe creation of the will. The true answer is this. Outward meanes are effectuall, because they are ioyned with the inward operation of the spirit. Inward grace is effectuall: because God addes to the first grace, the second grace. For hauing giuen the 25 power to beleeue, and repent, he giues also the will and the deede: and then faith and repentance must needs followe. And herein stands the efficacie of the first grace, that God addes vnto it, and workes the will and the deede, Phil. 2. 13.

The last question is, whether it was in the power of Pauls 30 will, to resist the calling, or the grace of God? Answ. The will for his condition is apt to resist grace: neuer the lesse, if we consider the efficacie of Gods grace, and the will of God, he could not resist the calling of God. Euery one that hath heard and learned of the father, comes to Christ, Ioh. 6. 45. Gods will determines 35 and limits the will of man: and mans will is an instrument to effect the will of god: It may be here demanded; howe the efficacie of grace, may stand with the libertie of mans will; if it haue not libertie, to accept or refuse the grace of God? Ans. Libertie and freedome of will in God, is perfect libertie: nowe [Page] God cannot will either good or euill, but onely that which is good. And mans will, the neerer it comes to this will of God, the greater libertie hath it. Therefore to wil that onely which is good, so it be freely without compulsion, is true libertie, to be able to will that which is euill, and to resist the calling of God, is not libertie, but impotencie. And he that can onely will that 5 which is good, doth more freely will good, and hath more libertie, then he that can will either good or euill.

The vse. Ministers of the Gospell must learne Christ as Paul learned him. They may not content themselues with that teaching which they find in schooles, but they must proceede 10 further to a reall learning of Christ: and that is to beleeue in the sonne of God, to die to their sinnes by the vertue of his death, and to liue to God by the vertue of his life. This is a reall & liuely learning of Christ. They that must conuert others, it is meete they should be effectually conuerted. Iohn must 15 first eate the booke and then prophecy. Reuel. 10. 9. And they that would be first Ministers of the Gospell, must first themselues eate the booke of God And this booke is indeede eaten, when they are not only in their mindes inlightned, but their hartes are mortified and brought in subiection to the worde of 20 Christ. Vnlesse Christ be thus learned spiritually and really, diuines shall speake of the word of God, as men speake of riddles, and as Preists in former time said their mattens, when they hardly knewe what they saide. Againe students in euery faculty, are with Paul to learne Christ, and that as he learned 25 him. Such persons desire and loue good learning: nowe this is the best learning of all, to learne to knowe and to acknowledge Christ. The knowledge of Christ crucified is Pauls learning. The knowledge of the remission of our sinnes is the learning 30 of Dauid that great prophet. For this title he giues to the 32. Psalme, The vnderstanding of Dauid. Lastly all men are on this reall manner with Paul to learne the same. For he is an example to all that shall beleeue in him to life euerlasting 1. Tim. 1. 12. Paul biddes vs doe the good things which we haue seene in him. Philip. 4, 9, Hoc vrge. 35

The third point is the end of Paules conuersion in these wordes [that he might preach him among the gentiles.] Here I consider what he must preach, namely the sonne Christ: and to whome I namely among the nations. Againe of the [Page] preaching of Christ, I consider two thinges: the first is, why Christ must be preached rather then Moses? Answer, there be two causes. One is, because Christ is the substance or subiect matter of the whole Bible. For the summe of the scriptures may be thus gathered together. The sonne of God made man, and working our redemption, is the sauiour of mankind: but 5 Iesus the sonne of Marie is the sonne of God made man, working our redemption: therefore Iesus the sonne of Marie is the sauiour of mankind. The maior is the summe of the old testament: the minor is the summe of the new: and the conclusion is the scope of both. The second cause is. The law is the ministerie 10 of death: and the Gospell (which is the doctrine of saluation by the sonne) is the instrument of God to beginne and to confirme all graces of God in vs that are necssarie to our saluation. Therefore the doctrine principally to be preached is the Gospell, and not the lawe. 15

Secondly it may be demanded, what it is to preach Christ? Answer: it is a great worke, and it containes 4. ministeriall actions. The first, generally to teach the doctrine of the incarnation of Christ and of his three offices, his kingly office, his propheticall 20 office, and his priesthood with the exequution therof. The second, to teach that faith is an instrument ordained of God to apprehend and to applie Christ with his benefits. The third is to certifie and to reuele to euery hearer, that it is the will of God to saue him by Christ in particular, so be it he will receiue Christ. For when the Gospell is preached, God thereby 25 signifies vnto vs, that his will is to giue vs life euerlasting 1. Ioh. 5. 11. The last is to certifie and to reueale to euery particular hearer, that he is to apply Christ with his benefits to himselfe in particular, and that effectually by his faith, that a change and conuersion may followe both in hart and life. 1. Ioh. 3. 23. 30 And thus when these things are rightly performed, Christ is preached. Hence it appeares that to learne Christ, is not only to know him generally, but also effectually to apply him to our selues by our faith, that there may be a change and renouation of the whole man. They which learne Christ, must thus 35 learne him, els can they not be saued.

The second point is, that Paul must preach to the gentiles. there be two causes of it: one, that the prophecies of the calling of the gentiles might be fulfilled, Psal. 2. and 110. Isai. 2. [Page] The second, because at the death of Christ the deuision which was betweene the Iewes and gentiles was quite abolished. Eph. 2. 13. Here I obserue the difference betweene Apostles, and ordinary Ministers. Their charge is a sett, and particular congregation; whereas the charge of an Apostle is the whole 5 world.

The 4. and last point is the obedience of Paul to the calling of God, in that he went and preached the Gospell. Here a question may be demaunded: whether Paul performed his obedience, by vertue of the grace which he had formerly receiued 10 without the helpe of new and speciall grace, or noe? Answer. noe. His obedience proceedes from the first grace, helped or excited, by speciall grace. In the regenerate, that haue power to doe good, God workes the will, and the deede, in euery good worke. Phil. 2. 13. And it is a certaine truth: we 15 doe not that which we are able to doe, vnlesse God make vs doe it, as he made vs able to doe it. Therefore to the dooing of euery new acte, there is new, and speciall grace required.

In Pauls obedience, I consider 3. points. 1. When he obeyed? Immediatly. How? without deliberation or consultation. 20 when? In Arabia and Damascus.

For the first, in that he obeied God in going to preach im mediatly, we learne how we are to answer and obey the calling of God, that calles to amendment, and newnesse of life: namely in all hast, without deferring of time. Hebr. 3. 8. To 25 daie if ye will heare his voice, harden not your hartes: and v. 13. exhort one another while it is called to day. Psal 119. 60. I made hast and did not delaie to keepe thy commandements. And there be good reasons, why we should no longer deferre our conuersi on to God. The ende of our life is vncerten: and looke as death 30 leaues vs, so shall the last iudgement find vs. Secondly, when we delay our repentance, we add sinne to sinne, and so treasure vp wrath against the day of wrath. Rom. 2. Thirdly, when we deferre to obey and turne to God, we growe to perfection in sinne: and sinne beeing perfected bringes forth death. I am. 1. 14. 35 Lastlie, late repentance is seldome, or neuer, true repentance. For when men are dying, their sinnes forsake them, and they doe not commonly forsake their sinnes. God hath called vs in England more then 40. yeares together, and yet many of vs haue not listned to the call of God but deferred to obey: let [Page] vs now presently amend, and turne to God: least if we still deferre the time of our repentance, Gods iudgements come forth in hast vpon vs.

The manner of his obedience is, that Paul did not communicate with men: that is, conferre, and consult with them, touching his doctrine, and calling. And this he amplifies by a comparison 5 thus: He did not consult with any man, no not the Apostles of Hierusalem. And he addes a reason of his doing: because they were but flesh and blood, in respect of God: and indeede it is vnmeete to consult with men, touching the matters of God. 10

Hence I gather, that Gods word, whether preached or written, doth not depend on the authoritie of any man, no not on the authoritie of the Apostles themselues; it is sufficient to authorize it selfe. Christ receiues not the testimonie of man, Iohn. 5. 34. And it is an errour, to thinke that the Church doth authorize the word, and religion, in the consciences of men. For the 15 Church it selfe is founded on the word. The Church cannot consist without faith, nor faith without the word.

Secondly, hence I gather, that there is no consultation, or deliberation, to be vsed at any time, touching the holding, or 20 not holding of our religion. He that will followe Christ, may not put his hand to the plough, and then looke backe againe to his friends, to see what they will say, Luke, 9: 61. He that would be wise, must denie his owne wisdome, and become a foole, 1. Cor. 3. 18. The three children would not consult, touching the 25 worshipping of the image, but said: be it knowne to thee, O king, that we will not worship thy gods, Dan. 3. When the iudge gaue Cyprian the martyr leaue to deliberate a while; whether he would denie his religion: he answered, that in diuine matters deliberation is not to be vsed. By this I gather, that the Schoolemen 30 haue done euill, which haue turned all diuinitie into Questions, and haue made of the articles of our faith, a questionarie diuinitie. Secondly, by this we are taught, that in the day of triall, we may not consult of the change of religion: but we must be resolute, and tread vnder foote the perswasions of flesh and 35 blood.

Thirdly our obedience to God must be without consultation. We must first trie what is the will of God, and then absolutely put it in exequution, leauing the issue to God. Abram is called of god to forsake his countrie & kindred. Gen. 12. he derectly [Page] then giues attendance to the commandement, and goes as it were blind fold, he knowes not whither. God promised him a childe in his old age, he beleeues God without any reasoning, or disputing the case with himselfe, too or fro: Rom 4. 20. But the common manner is, (though we knowe the will of 5 God) to dispute the case, and to consult with our friends, and to practise according to carnall counsell. Eue listens to the counsell of Satan, and neglects Gods commandement. Saul beeing forbidden to offer Sacrifice in Gilgal, till Samuel came to doe it; consults with himselfe, whether he may doe it or no: and followes 10 his owne reason, against Gods commandement, and lost his kingdome for it. And this kind of deliberation, whereby mē consult what is to be done, is the cause of the manifold rebellions of men, in the world.

In that man is tearmed here, flesh and blood, we are taught, 15 not to put confidence in man: we are taught to humble our selues before God: we are taught, euery day, to prepare our selues against the day of death, and the day of iudgement: yea to account euery new day, as the day of death, because we are but flesh and blood. 20

The third point is, where Paul first preached? namely, in Arabia and Damascus. Arabia is a region of the world, where Mount Sina standes, and where the children of Israel wandered 40. yeares. The inhabitants thereof, were of two forts: some more ciuill, and some barbarous. Ciuill, as the Israelites, Amalechites, 25 Madianites, &c. (Yet were they professed enemies of the people of God.) Barbarous, as the Easterne part of Arabia, to ward Babylon. For the inhabitants dwelt in Tents, and liued like wilde and sauage men, by robbing, and stealing, and consequently by killing. Isai. 13. 20. Ierem. 3. 2. 30

Here we see Pauls estate and condition, when he first begins the exequution of his Apostolicall function. God then laies vpon him a sharpe and waightie triall. For he goes alone into Arabia, and he must become a teacher to his owne professed enemies, yea to a sauage generation of whose conuersion he had 35 no hope, in mans reason. And this hath bin an vsuall dealing of God, with his owne seruants. When Moses was called to deliuer the Israelites, and was in the way, the Lord, for a defect in his family, comes against him; to destroy him, Exod. 4. 24. Da uid is annointed king of Israel: and withall Saul is raised vp, to [Page] persecute him, and to hunt him, as men hunt Partridges in the mountaines. Ionas is called to preach to Niniue, and withall God forsakes him, and leaues him to himselfe, so, as he is cast into the sea, and deuoured of a fish: and after this, beeing deliuered, he must goe preach at Niniue. When Christ was in his 5 baptisme (as it were inaugurated the Doctor of the Church) presently after, before he begun to preach, he is carried into the wildernesse, to be with wild beasts, and to be tempted of the deuill, Mar. 1. v. 12. And the reasons of this dealing of God, are manifest: by this meanes sinnefull men, are made fit for the 10 office of teaching. For the saying is true, Reading, praier; and temptation, make a Diuine. Againe, by this meanes they are caused to depend on the prouidence, and protection of God, and they are made fit for the assistance, and presence of Gods spirit, who dwels onely with them that are of humble, and contrite 15 hearts. Nowe then, let not them, that in any notable change of their liues, finde notable temptations, be discouraged; for this is a condition that befalls them, by a wise and speciall prouidence of God. For it was the spirit of God, that led Christ into the wildernesse, to be tempted, after his baptisme. 20

Againe, here we are taught, to acknowledge three things in God. His power, in that he sets vp his kingdome, where it is most oppugned, and raignes in the middest of his owne enemies; namely, the wicked and sauage Arabians, according to that in the Psalme, 110. v. 2. His goodnes, in that he sends Paul 25 to preach repentance, to the people, that are in the snare of the deuill, at his will. 2. Tim. 2. 26. His trueth, in that he nowe fulfils things foretold by Dauid. Psal. 72. 10. The kings of Sheba & Saba shall bring gifts: that is, Ethiopians and Arabians.

18. Then after three yeares, I 30 came againe to Ierusalem, to visit Peter, and abode with him fifteene daies. 35

Paul hauing prooued before, that he learned not the Gospel of any man, no not of the Apostles at Hierusalem: goes about nowe to answer exceptions, that might be made against his reason. And first of all, it might haue beene obiected, that [Page] he was seene at Hierusalem sundrie times: and therefore in all likelyhood, went thither to be instructed. To this he answers three things: that he went thither three yeares after his conuersion, and not before: that he went to visit Peter: that he abode there fifteene daies. For the first, where he saith, he preached 3. yeares in Arabia and Damascus, and then after went to Hierusalem, 5 and abode there fifteene daies (for some speciall causes:) we see Paul is readie, and able to make a good account of the spending of his time, both for daies and yeares. And good reason: for time is pretious, and great care ought to be had of the 10 expending of it. After Pauls example, we must so liue, that we may be able to giue a good account of the spending of our daies. That this may be done, we must learne to number our daies, and, to redeeme the time. To number our daies, is to consider the shortnesse of our liues, and that we are euery day subiect to 15 death: and withall seriously to bethinke our selues, of the causer of this our condition; namely, our sinnes, both originall, and actuall. When this twofold consideration takes place, we then beginne to number our daies. The numbring of our time, and the parts thereof, brings vs to the redeeming of it. To redeeme 20 our time, is to take time, while time serues, specially for spirituall vses, and for the amendement of our liues. When time is thus numbred and redeemed, then shall the good account be made before God and men. Wherefore miserable is the case of them, that spend their daies in idlenes, in riot, and sporting, in chambering, 25 and wantonnesse. For they neither number time, nor redeeme it: and therefore they are farre from any good account.

The second point is, that Paul goes vp to Hierusalem to visit Peter, that is, to see him, to be acquainted with him, to talke, and 30 conferre with him. Hence it appeares, that there is a lawefull kind of peregrination, or pilgrimage: in that Paul iourneies frō Arabia to Ierusalem, to see Peter. Thus the Queene of Saba, went vp to Ierusalem, to heare the wisdome of Salomon. The lawe of God, was, that all the males in Israel, should thrise in the yeare, goe vp to the place which god had appointed, Deut. 35 16. This law was practised by Elkana & Anna, 1. Sam. 1. by Ioseph and Marie, by the Steward of Candaces queene of Ethiopia. Act. 8. Neuerthelesse, Popish pilgrimage is vtterly to be condemned, for two causes. One is, because it is made a part of [Page] Gods worship, whereas nowe in the newe testament, all religious distinction of places is abolished, 1. Tim. 2. 8. Lift vp pure hands in euery place vnto God. Some alleadge, that vows, which were not commanded, were neuerthelesse parts of Gods worship, among the Iewes. I answer: though men were not commā ded 5 to vowe, yet the matter and forme of vowes was commanded. And in that God commanded the manner of vowing, he allowed the acte of vowe-making: let the Papists shew the like allowance for their pilgrimage. The second reason is, because popish pilgrimage, is not to liuing men, but to the Reliques 10 and images of dead men: which kind of peregrination, was neuer vsed in the world, till after the Apostles daies. For pilgrimage to reliques, came in, 300. yeares after Christ, and pilgrimage to Images, after 600. yeares.

In that Paul goes about to visit Peter, the Papists gather the 15 Primacie of Peter, ouer all the Apostles, but falsely. For this visitation argues reuerence: and reuerence is giuen, not onely to superious, but also to equalls. Againe, primacie is twofold: Primacie of order, and Primacie of power. Primacie of order, was due vnto Peter, in that he was first called to be an Apostle, and he was in the faith before Paul. And in this regard, he was reuerē ced 20 of him.

The third point is, that Paul abides with Peter at Ierusalem, and that fifteene daies. His abode with Peter, was in token of mutuall consent and fellowship. Like should be the consent of the Ministers of the Gospell. For their office is to publish and 25 perswade peace betweene God and men, to which they are vnfit, that cannot maintaine peace among themselues. And all beleeuers should be of one minde, speaking and thinking the same things: and this cannot be, vnlesse there be a consent of them that are guides. This consent therefore is to be maintained, 30 and greatly to be praied for. And when there cannot be consent of iudgement, by reason of humane frailtie, yet so long as the foundation is maintained, there must be consent in affection. And iniuries offered, may not dissolue this bond. Though 35 the Church of Ierusalem suspected Paul, and would not at the first acknowledge him for a Disciple, Act. 9. 26. yet did he for his part, accept of their loue, and fellowship.

Whereas he addes, that his abode with Peter was but for 15. daies: hereby he signifies that he learned not the Gospell of [Page] him: for it could not be learned in so short a space: neither could Paul by the teaching of any man become an Apostle in so little time.

19 And none other of the Apostles sawe I, saue Iames the Lords 5 brother.

It might happily be obiected against the former verse, that Paul might be taught of some other Apostle beside Peter, and 10 that at Ierusalem: to this he answers two things. One, that there was none of the Apostles at Ierusalem but Iames: (beside Peter before named:) the second, that he did but see Iames.

Here I gather that if there be any mother church in the world, it is rather Ierusalem then Rome, because the Gospel 15 was first preached there & went thence into the whole world: and Ierusalem was for a time guided by two of the cheefe Apostles, Iames, and Peter.

In that Iames is called our Lords brother three things may be demanded. One, which Iames this was? Answer. It was 20 Iames the sonne of Alpheus: for he liued 14. yeares after this, Gal. 2. 9. whereas Iames the sonne of Zebedeus liued not so long, because he was put to death by Herod. The second thing is, how Iames should be the Lords brother? Answer. In scripture, children of the same wombe, are brethren: men of 25 the same bloud, are brethren; as Abram and Lot. Gen. 13. 8. Men of the same countrie are brethren, thus Sauls countrimen are called his brethren. 1. Chron. 12. 2. And Iames is called our Lordes brother, not beacuse he was of the same wombe, but because he was of the same bloud or kindred: for Elie had 30 two daughters, Marie espoused to Ioseph, & Marie Cleophas, who afterward was maried to Alpheus of whome came Iames here mentioned. Iames therefore was the cosin-german of Christ. Therefore Heluideus failed when he went about to insringe the perpetuall virginitie of the virgin Marie out of this 35 place, as if she had more sonnes beside Christ. The third thing is, what benefit Iames had by beeing the Lords brother? Answer. He is here called the Lords brother only, for distinctions sake in respect of the other Iames the sonne of Zebedeus: and [Page] this brother-hood doth not make him the better Apostle, or the better man. Outward things doe not commende vs to god. And it is the spirituall kindred, by meanes of faith, and our new birth, that bringes vs into fauour with God. Mathew. 12. 49.

20 Nowe the things which I 5 write, I speake before God, I lie not.

Before, Paul hath auouched sundrie thinges of himselfe: 10 that he preached in Arabia, & Damascus: that he went thence to Ierusalem: that he did not learne the Gospell there of Peter, Iames, or any other Apostle. Now some men might happily say, that these sayings of his are but false and fabulous auochments: therefore in this verse Paul defends himselfe, and iustifies 15 his owne sayings, by a diuine testimony.

The wordes containe 2. partes. An answer to an obiection concealed, on this manner; I may be thought to lie, but indeede I lie not. The second is, a confirmation by oath, Before God I speake it. Touching the first parte, there be two pointes to be 20 handled: what is a lie? And whether it be a sinne or no?

A lie is when we speake the contrarie to that we thinke with an intention to deceiue. More plainly, in a lie there be 4. thinges: the first is, to auouch and affirme that which is false. The second is to speake with a double harte Psal. 12. 2. That is to speake against 25 knowledge, and conscience, as when a man saith that is true which he knowes to be false, or that is false, which he knowes to be true. This makes a lie, to be a lie, and this distinguisheth an vntruth, from a lie. For here it must be obserued, that a man may speake that which is false, and not lie: namely if he speake 30 that which is false, thinking it to be true. For then though he erre and is deceiued, yet he speakes not against conscience, and consequently he speakes no lie. Againe, a man may speake that which is true, and yet lie: for if he speake that which is true indeede, and speake it as a trueth, and yet thinke 35 it to be false, he lies indeed: because he speakes the truth, against his conscience. The third thing in a lie, is, a minde or intention to deceiue, or hurte. For in the ninth commandement that is a false testimonie that is against our neighbour. The 4. [Page] pointe is, that he which speakes that which is false, vpon a vanitie of minde without reasonable cause, is a lier. Thus bosters, & flatterers, are liers. And these are the things which concurre in the making of a lie.

For the better conceiuing of the nature of a lie, we must put difference between it and sundrie other things incident 5 to speach. First, we must put difference betwene a lie and a Parable or figure. In a parable indeed there is something supposed or fained; as for example, when the trees are brought in conferring, and consulting aboute their king, Iud. 9. 8. neuerthelesse a parable is farre from falsehoode, or lying: for by things 10 fained, it signifies and declares an vnfained truth.

Againe, difference must be put betwene a lie and the concealement of a thing for it is one thing to speake against our knowledge, and another to speake that which we knowe. And concealements, if there be a reasonable cause, and if it be 15 not necessary for vs to reueale the thing concealed, are not vnlawfull. Thus Abram speakes the truth in parte, calling Sara his sister, and conceales it in part, not confessing her to be his wife. Gen. 12. 10. Thus Samuel by Gods appointment reueales that he came to Gilgall to offer sacrifice, and conceales 20 the annointment of Dauid, that he might saue his life. 1. Sam. 16. 5. Ionas preaches that Niniue shall be destroyed within 40. daies, and he conceales the condition of repentance. The like did Isaie to Ezechias, Isa. 38. 1.

Thirdly, a difference must be made between lying and fayning: 25 which some call simulation: not dissembling, but rather sembling (if I may so terme it.) And that is, when something is spoken not contrary, but beside, or diuers to that which we thinke. And this kind of fayning, if it be not to the preiudice of truth, against the glory of God, and the good of our neighbour, & 30 haue some conuenient and reasonable cause, is not vnlawfull. It was not the will and counsell of God to destroy the Israelites for their idolatrie. And he doth not speake vnto Moses any thing contrary to his will, but something that is beside, or diuers vnto it, when he saith. let me alone, that my wrath may 35 waxe ho [...] and I may destroy them: Exod. 32. 10. And this he spake, that he might stirre vp Moses to feruencie in praier for the Israelites, and the Israelites to vnfained repentance. Iosua hauing besiged Ai meant not to flie, yet doth lie faine a flight, that he [Page] might draw his enemies out of the citie & destroy thē. Ios. 8. 5. There is a kind of deceit called dolus bonus, that is, a good deceit, and of this kind was the act of Iosua. Thus Physitians for their good, vse to deceiue the senses of their impotent patients. Thus parēts insinuate vnto their childrē, terrible things, of the beare, 5 and bull-begger, that they may keepe them from places of hurt and danger. And this may be done without fault, for it is one thing to contrary the truth, and an other to speake or doe something diuerse vnto it without contrariety.

The second point is, whether to lie, be a sinne, or no? the answer 10 is, yea. For euen in this place, Paul puts lying from himselfe, and that with an oath. The deuill is said to be the author of all lies, Ioh. 8. And it is Gods commandement, that we should put away lying, Eph. 4. 25. It is obiected, that the sporting, and officious lie, is not against charitie, to the hurt of any, but for the good of 15 men. I answer, first, though it be not to the hurt of our neighbour, yet is it to the hurt and preiudice of trueth. Secondly, they are deceiued to whom these lies are told. Thirdly, he hurts himselfe that tels a lie, though it be for the good of men: for when he speakes the truth indeede, he is lesse beleeued. Lastly, though 20 these kind of lies, seeme to be good in respect of their ende, yet are they not good in respect of their nature, and constitution. For in speaking, there should be a conformitie, and consent, betweene the tongue, and the minde; which is not, when any lie is vttered. Secondly, it is obiected, that the Egyptian Midwiues, 25 saued the male children of the Israelites: and Rahab the spies, by lying. Exod. 1. 19. Ios. 2. 5. and that they are commended for this. I answer, we must distinguish the worke done, from the ex equution of the worke. The worke in sauing the children, and the spies, was a fruite of faith, and the feare of God, and it is cō mended: 30 but the manner of putting these workes in exequution, by lying, is not approoued. If it be said, that faith, and the feare of God, cannot stand with a manifest sinne: I say againe, that faith, and the feare of God, are imperfect in this life, and therefore they are ioyned with many frailties; and actions of 35 faith, are mixed with sundrie defects, and sinnes.

Now then, we are to be exhorted, to make a conscience of lying, and to speake the trueth from our hearts. And there be many reasons to induce vs to the practise of this dutie. First, it is Gods commandement, Iam. 3. 14. Secondly, lying is a conformitie [Page] to the deuill, and by truth we are made conformable to God, who is truth it selfe. Thirdly, we are sanctified by the word of truth, Ioh. 17. 17. and guided by the spirit of truth: and therefore we are to detest lying, and deceit. Fourthly, truth is a fruit of Gods spirit, Gal. 5. and a marke of Gods child, Psal. 32. v. 2. he hath the pardon of his sinnes in whose spirit there is no 5 guile. and Psal. 15. 2. he shall rest in the mountaine of God, who speakes the truth from his heart. Lastly, destruction is the lyers reward. Psal. 5. 6. God will destroy them that speake lies: and they must haue their portion in the lake that burnes with fire and brimstone. Reuel. 22. 15 10

Thus much of the answer to the obiection: now followes the confirmation by oath [before God.] Here it may be demanded, how these words can be a forme of swearing? Ans. In an oath there be foure things. The first is, an Asseveration of the truth. The second is Cenfession, whereby the partie that is to 15 sweare, acknowledgeth the power, presence, and wisdome of God, in searching the heart, and that he is both witnes, & iudge of all our doings. The third is, Invocation of God, that he would be a witnesse with vs, and to vs, that we speake the truth. The last is, Imprecation, that God would be a iudge to take reuenge 20 vpon vs, if we lie. Now then, the forme of an oath is a certen forme of wordes, in which not all, but some of the principall parts of an oath are expressed, and the rest concealed, and yet to be vnderstood. Ierem. 4. 2. there is the forme of an oath, The Lord liueth, and here onely confession is expressed. The forme 25 of swearing, I call God to witnesse to my soule, 2. Cor. 1. 23. expresseth the third part, namely inuocation. The words, Ruth. 2. 17. The Lord doe thus and thus vnto me, is an Imprecation. The common forme, The Lord thee helpe through Iesus Christ, is partly praier, and partly imprecation. And the forme in this 30 place is directly a confession, that God is present, to witnes and iudge the truth. Thus commonly in all formes of oaths one part is expressed, and the rest are infolded.

Here first we learne, that the forme of an oath, is to be plaine, and direct in the name of God, and not indirect, or oblique, 35 in the name of the creatures, Gods name concealed. And it is the flat commandement of God, Math. 5. 34. It is alleadged, that Paul 1. Cor. 15. 31. sweares by his reioycing in Christ. I answer; the words of Paul, by my reioycing, are not an oath, but an [Page] obtestation: for the meaning of his wordes is this, that his sorrowes and afflictions which he indured for Christ, would testifie (if they could speake) that he died daily. Thus Moses called heauen and earth to witnes, without swearing: for in an oath the thing by which he sweares, is made not onely witnes, but 5 also iudge. Neuerthelesse, it is not vnlawfull to name the creatures in the forme of an oath, if they be considered as pledges, presented vnto God, that he should punish vs in them, if we lie. Thus Paul sweareth, I call God to witnes to (or vpon) my soule. Here they are to be blamed, whose common fwearing, is by 10 the creatures, as by their faith, by their troth, by the Masse, Marie, by this bread, by this drinke, &c.

Secondly, here we learne to vse an oath, onely in the case of extremitie, namely, when a necessarie truth is to be confirmed, & whē this cannot be don by any reason, or proofe to be foūd 15 among men vpon earth, then may we flie vnto heauen for proofe, and make God our witnes. Thus Paul confirmes his owne calling, when all other proofes failed. And it must further be obserued, that in extremities he vseth an oath but seldome. This seemes to condemne their wickednes, that crie at 20 euery word in their common talke, before God, before God.

Thirdly, before we sweare, we are to vse great meditation, consideration, and preparation: and therefore Paul in swearing vseth a word of attention, and saith, Behold, I speake it before God. This condemnes the rash, and customable swearing 25 of men in their common talke: who also in that they commonly and rashly sweare, commonly forsweare themselues.

In that Paul confirmes his writings by oath, it appeares that they are of God. For if he had sworne falsly, God would haue taken reuenge vpon him, and his writings, before this: which 30 he hath not done.

Whereas Paul saith, Before God I speake it: he teacheth vs after his owne example to bring our selues into the presence of God, to walke before him as Enoch did, Gen. 5. 22. and as Abraham was commanded, Gen. 17. 1. and to doe whatsoeuer 35 we doe as in the sight and presence of God: and to be afraid to sinne, because of his presence. This is the true feare of God, and this is the right practise of religion.

21 After that I went into the [Page]coasts of Syria and Cilicia: and I was vnknowne by face to the Churches of Iudea which were in Christ.

22. But they had heard onely 5 some say, He which persequuted vs in times past, now preacheth the 10 faith which before he destroied.

23 And they glorified God in me. 15

Here Paul answers an other obiection, which may be framed thus: Though Paul learned not the Gospel of the Apostles at Ierusalem, yet might he happily learne it of them in other Churches of Iudea. To this Paul answers three things. The first is, that he went from Ierusalem into Syria, and Cilicia. 20 The second, that he was not knowne in person to the Churches of Iudea, but onely by hearsay: and he sets downe the report that went of him. The third is, that the Churches of Iudea did not disgrace and slander him, but they glorified God for him. Of these in order. For the first, that Paul went from Ierusalem straight 25 into Syria, and Cilicia, the regions of the Gentiles, there be two causes. One, because Paul was ordained specially to be the Apostle of the Gentiles, Act. 9. 15. Rom. 15. 16. The second, because Cilicia was his owne countrey: for he was borne in Tarsus 30 a towne in Cilicia: and his loue to his countrey, no doubt, was great. For in the like case, he could haue wished himselfe to be accursed for his countrimen the Iewes. From this first answer, I gather two things. First, if any Apostle aboue the rest, be the Pastour and vniuersall Bishop of the Church ouer the whole world, it is Paul, and not Peter: because he specially was 35 ordained to teach and conuert the nations. The second is, that Pauls often and daungerous iourneies, must teach vs to attend on our callings with care and diligence, and not to be dismaied with the troubles that shall befall vs.

[Page] The second answer, that Paul was knowne to the Christian Iewes, not by face, but by hearsay: this may seeme strange, considering Paul was at Ierusalem, and trauailed through Iurie, into Syria, and Cilicia: but it is the truth: and the reason of it is plaine. The office of an Apostle, is not to build vpon the foū dation of an other, or to succeede any man in his labours, but 5 to plant and found the Church of the new Testament, where Christ had not bin preached or named, Rom. 15. 20. In this the Apostles differ from all the Ministers of the new Testament whatsoeuer. And this is the cause why Paul was not knowne to the Churches of Iudea. And here we see, that Succession 10 (which the Papists magnifie) is not alwaies a note of the true Church, and the true Ministerie. For the ministerie of the Apostles, and the Apostolicall Churches wanted it. And this is for the greater commendation of them. 15

Againe, it is said, that Paul was not knowne to the Churches of Iudea, which were in Christ. Where let it be obserued, that 4. yeares after the ascension of Christ, the Apostles had gathered, and planted sundrie Christian Churches in Iudea. This greatly commends the efficacie, and power of the Gospel. For hardnes 20 of heart had ouerspread the nation of the Iewes, and they had reiected and crucified the Lord of life. And thus, that is verified which Christ saith, that his Disciples beleeuing in him, should doe greater things, then he had done, Ioh. 14. 12. for he by preaching did not conuert multitudes of the Iewes, and 25 range them into Churches, as the Apostles did. Here againe, we see that the Gospel, by means of the corruption of man, is an occasion of diuisions. For after the gospel was preached by the Apostles, there arose a diuision of Churches among the Iewes. Some were Churches in Christ, and some out of Christ; namely 30 the Synagogues which refused Christ. We may not therfore nowe a daies take offence, if schismes and dissentions followe, where the Gospel is preached; it is not the fault of the Gospel, it is the fault of men.

That Paul might the better shewe, that he was known to the 35 Churches of the Iewes, onely by heare-say, he expresses the report that went of him. Hence I gather, it is not vnlawfull to tell and heare reports, or newes, so be it, they be not to the preiudice of the trueth, of the glory of God, and the good name of men. Nay it is commendable to report, and heare newes, that concernes [Page] the increase of Gods kingdome, and the conuersion of wicked men.

In the report, two things arē set downe, what Paul did? He once persecuted vs, and destroyed the faith: what he now doth? He preacheth the Gospel. By this we see that verified, which Isai foretold, that the lyon, the wolfe, the lambe, &c. should peaceably 5 liue togither. Againe, here we see, that all things vpon earth, are subiect to change and alteration: so as it may be said, heretefore it was thus, and thus, but nowe it is otherwise. Therefore in miseries, we may not be ouer-much grieued, for they are changeable: 10 and in earthly things, we may not reioyce ouer much, because they are mutable, and subiect to daily alterations. Our speciall care must be, to auoide eternall and vnchangeable euils; as death, and the cause of death, namely, sinne; and to purchase to our selues, the good things which are euerlasting; namely, the 15 fauour of God, and euerlasting life.

Furthermore, the thing which Paul aimed at, in persequuting the Church, is to be considered, and that was, that he might destroy the faith. By faith, we are to vnderstand the doctrine of the Gospel, and with all, the vertue, or gift of faith, whereby it is 20 beleeued: for the deuill & his instruments, seeke the ouerthrow of both. Christ saith, Satan desired to sift his Disciples, that is, to sift all their faith out of their hearts, and to leaue nothing in thē, but chaffe, Luk. 22. 32. Here then, it may be demanded, whether faith may be lost, specially in the children of God, in the 25 time of temptation, and persecution? I answer thus. There be three degrees of faith. The first consists in two things, knowledge of the Gospel, and Assent to the trueth of it. This faith the deuils haue, and it may be lost; and beleeuers by this faith, may quite fall away. The second kind of faith, containes knowledge, assent, 30 a taste, or ioy in the goodnesse of God, a zeale to the word of God, and apparent fruits of holinesse. This faith also (beeing better then the former) may be lost in the daies of persecution: and beleeuers by this faith, may fall quite away. Luk 8. 13. The third faith, (called the faith of the Elect) containes three parts, knowledge of the Gospel, assent to the trueth of it, and apprehension, 35 whereby we doe receiue, and apply Christ with his benefits to our selues, or the promise of remission of sinnes, and life euerlasting. This faith may be greatly wasted, for things appertaining to it, may be lost, as boldnesse to come vnto God, [Page] the sense or feeling of spiritual ioy, and such like. Againe, it may be buried for a time in the heart, and not shew it selfe, either by fruits, or any profession: and in respect of the measure of it, it may be lessened and maimed: and if we respect the nature of it, it is as apt to be lost, as any other grace of God: for there is nothing by nature vnchangeable, but God. Neuerthelesse, where 5 this faith is in trueth, it is neuer by affliction and temptation put out or exstingnished: because God in mercie confirms it, by newe grace. Christ saith to Peter, I haue prayed for thee, that thy faith faile not, Luk. 22. 32. And this priuiledge haue all the godly, 10 for God promiseth that they shall not be tempted aboue their strength, 1. Cor. 10. 13. Indeede, persecutors are said to destroy the faith: because this is their intent, and they indeauour to doe what they can, but God preuents their desires, by establishing true faith, that it may not vtterly faile.

It may be obiected to the contrarie, on this manner. The 15 child of God may fa [...]l into persecution, and denie Christ: by this fall, he is guiltie of a grieuous offence: beeing guiltie, he hath not pardon of his offence: and beeing without pardon, he is without faith. Touching guiltinesse, I answer thus. The child of God, when he falls, is indeed guiltie: but howe? Guiltie in respect 20 of himselfe, or as much as in him lies: because he hath done that which is worthy of death, and he hath done all he can to make himselfe guiltie. But he is not guiltie to condemnation, because God on his part, doeth not breake off the purpose of adoption, and adiudge him to wrath. 25

Secondly, touching the pardon of his offence, I answer thus. In pardon there be foure degrees: the degree of pardon before all worlds: the promise of pardon in the beginning of the worde, The seed of the woman, &c. The procurement of pardon vpon the crosse: and the donation, or the giuing of the pardon. 30 This donation is an action of God, whereby he giues and communicates Christ vnto vs, and applies to our consciences the remission of our sinnes. In this donation, there is required a hand to giue, and a hand to receiue. The hand of God, whereby 35 he giues, is the word preached, and the sacraments: the hand to receiue, is our faith. The giuing of pardon is necessarie: for though sinnes be pardoned, in the decree of God, by his promise in the word, and by procurement vpon the crosse: yet pardon, is no pardon to vs, till it be giuen vnto vs by God. Furthermore, [Page] this giuing is not altogether at one instant, but it beginnes in the conuersion of a sinner, and is often iterated in the vse of the word, and sacraments, to the death. Paul wils the Corinthians reconciled to God, still to be reconciled, 2. Cor. 5. 21. And we are taught, euery day to pray to God, to giue vs the pardon of our sinnes. This giuing is twofold; conditionall, and 5 absolute. Conditionall, when God giues the pardon of sinne, vpon condition. Thus in baptisme, and in the first conuersion of a sinner, all sinnes without exception, are pardoned; yea future sinnes: yet not simply, whether a man repent, or no, but vpon condition of future repentance. The absolute donation 10 is, when a man repents, or renewes his repentance: for then the pardon of sinne, is simply, and fully without condition, applied and reuealed to the conscience. When Dauid confessed his sin, Nathan, in the name of the Lord saith, Thy sinne is forgiuen thee, 2. Sam. 12. 15

Now then, to come to the point, the child of God hath pardon of his fall, in respect of the decree to pardon, in respect of the generall promise of pardon, in respect of the procurement of pardon, in respect of the conditionall donation of pardon, which is made in baptisme: and he may be said to 20 want pardon, in that the pardon of his offence is not fully and absolutely giuen him till he recouer himselfe, and renewe his repentance. If it be here demaunded, what the childe of God askes, when he praies for pardon day by day? I answer, he praies for two things. First, that God would continue to 25 shew his fauour, and to impute the merits of Christ vnto him, wheras he for his part by his offence deserues to be depriued of all fauour. Secondly, he asks the giuing of the pardon, that is, that God would certifie his conscience thereof. 30

The vse. Seeing the intent of the Deuill and wicked▪ men, is to destroy the saith (as it appeares in this place, and in the first temptation wherewith Satan assaulted Christ, Math. 4.) we must haue a speciall care of our faith. And first we must looke that our faith be a true faith, least we be dece [...]ued, as the foolish virgins. Secondly, we must keepe and locke vp our 35 faith in some safe and sure place, namely in the store house or treasurie of a good conscience. 1. Tim. 1. 19. Thirdly, our care must be to increase in faith, that our hearts may be rooted and grounded in the loue of God. And for this cause we are to [Page] make continuall experiences, and obseruations of the loue of God toward vs, and to laie them all together, and to build a ioyfull conclusion therevpon.

The third answer of Paul is, And they glorified God for mee: that is, the churches of Iudea when they heard of my calling, & conuersion, they considered therein the power, the goodnes, 5 and the mercie of God, and with ioy they gaue him thankes for it. In this practise of the church, we learne that our dutie is to sanctifie & glorifie the name of God, in euery worke of his. And this sanctification hath 2. partes. The first is, the consideration of the diuine vertues that shew themselues in euery 10 worke of God, as his wisdome, power, iustice, mercie, prouidence, presence, &c. The second is, praise and thanks giuing to God for the same. And this practise must be inlarged to all his workes without exception, to his iudgements, as well as to his workes of mercie. Therefore we are commaunded in persequution 15 to sanctifie God in our hearts, 1. Pet. 3. 17. And Moses, because he failed in the doing of this duty, was barred the land of Canaan. Num. 20. 12. In England god hath wrought his wonderous workes among vs. He hath giuen vs peace and 20 protection against our enemies, with the Gospell for the space of 40. yeares and more. And our dutie is to glorifie God in these workes of his: but alas, we doe it not. For the Gospell of saluation is little regarded of the most, and little obedience is yeelded to it. This neglect of ours, in glorifying & praising of God is a great sinne: and it standes vs in hand to repent of it 25 betime, least God take away his word from vs, and leaue vs to strange illusions, to beleeue lies.

Again, here we see what is the right maner of honouring of the Saints, and that is to glorifie God in them and for them. As for religious worship of adoration and inuocation, it is 30 proper to God: and the Saints desire it not. Reuel. 22. 9.

CHAP. II. 35

1 Then 14. yeares after I went vp againe to Ierusalem with Barnabas,[Page]and tooke with me Titus also.

2 And I went by reuelation, and communicated with thē of the Gospel, which I preach amōg the Gentiles, 5 but priuately with them that were the chiefe, least by any meanes I should runne, or had runne in 10 vaine.

IN this chapter, Paul proceedes to iustifie 15 and defend, his immediate, & extraordinarie calling. And this whole chapter seemes to depend on the last wordes of the former chapter, against which the Aduersaries of Paul might happily obiect on this 20 manner: Though the Churches of Iudea glorifie God for thee, yet will not the Apostles doe it; because thou teachest otherwise then they teach. To this obiection, Paul makes a double answer, in this chapter. The effect and summe of the first, is this: I went vp to Ierusalem: I conferred 25 with the Apostles there: I had their consent, and approbation. And the answer containes three parts. The first, of Pauls iourney to Ierusalem, in the first verse: the second, of his conference with the Apostles, in the 2. verse: the third, of the approbation which they gaue him, from the 3. v. to the eleuenth. 30

In his iourney, I consider foure things. The first is, the Manner of his iourneying, in these wordes, I went vp, or, ascended to Ierusalem. And this he speakes, because Ierusalem was placed, and seated vpon a mountaine, and compassed with moūtaines, Psal. 125. or againe, in respect of the dignitie and excellencie of 35 the place: as we in England are said to goe vp to London, from all the parts of the land, because it is the cheife citie.

The second thing to be considered in the iourney is, the time when, in these words, then after fourteene yeares. Here two [Page] questions are to be demaunded. The first is, of which of his iourneies must this be vnderstood? (for he made fiue iournies to Ierusalem.) The first, from Arabia: the second, when he and Barnabas were sent by the Church of the Gentiles to carrie almes to Ierusalem: the third, when he went to the Councell at Ierusalem: the fourth, when he went vp for the keeping of his vowe: the last, is mentioned Act. 19. 21. Answ. These words 5 are not spoken of the first, for that was but three yeares after his conuersion: neither can they well be vnderstood of the second, because Paul then was sent by the Church, and therefore he went not by reuelation. And they cannot well be vnderstood 10 of the third: for then Paul would here haue mentioned the Councell of Ierusalem, whereof he was a principall member, specially seeing he hath occasion so to doe, and it serued much for his purpose. The fourth, & fifth iourneys were after a longer time then fourteene yeares. It is likely therefore, that 15 this iourney here mentioned, and described by Paul, is none of the fiue mentioned by Luke, but some other. The second question is, When these fourteene yeares must beginne? Ans. It is vncerten. Some thinke, they must beginne at his conuersion; some three yeares after, when Paul went first to Ierusalem: and 20 either may be a truth. None must here take offēce. For though circumstances of time, and place, beeing things of lesse moment, cannot alwaies be certenly gathered, yet histories for their substance and doctrines pertaining to saluation are plainly set downe. And here we are put in minde, to be content to be ignorant in some things, because the spirit of God hath 25 more darkly expressed them, or againe because we cannot, by reason of our blindnes, gather them.

The third point is, concerning the companions of Paul in this iourney, namely Barnabas, and Titus. And Paul takes them with him, that they might be witnesses to the Iewes of the doctrine 30 he taught among the Gentiles: and againe, to the Gentiles of the consent that was betweene him, and the rest of the Apostles For the law of God is, that euery matter shall be established by the testimonie of two, or three witnesses. Hence 35 we learne, that if a question arise of the doctrine which is deliuered in the publike Ministerie, then the hearers that are able to iudge, must be witnesses, and the triall is to be made by them. Thus saith Christ in the like case, Why aske ye me? aske them that [Page]heard me, Ioh. 18. 21. Therefore great care, and circumspection is to be had of things publikely deliuered. Againe, whereas Paul makes Barnabas a Iew, and Titus a Gentile, his companions, we are taught, to imbrace with a brotherly loue, not onely the men of our owne countrey, but also such as be of other 5 nations, specially if they beleeue. For then they are all children of one father, and pertaine all to one familie: and there is no difference of nations now. It is a fault therefore, that men of one nation carrie in their hearts, a generall dislike, and hatred oftentimes of them with whome they deale and conuerse, and 10 that because they are of such, or such countries.

The fourth point is, the cause of his iourney, in these words, and I went by reuelation. Here we are taught, that for the iournies we make, we are to haue some good and sufficient warrant: though not a reuelation, yet a commandement, or that 15 which counteruailes a commandement: as when we trauaile by vertue of our, callings. When Noe had made the Arke, he enters into it at Gods commandement: he abides in it: and when the earth was in part dried, he presumes not to goe out, till the Lord bad him. Here, three sorts of men are to be blamed. 20 Pilgrimes, that trauell to Ierusalem, or other countries in way of merit, or religion. For they haue no warrant. Secondly, trauellers, that goe from countrey to countrey, and out of the precincts of the Church, vpon vaine curiositie, to see fashions. Such when they trauell from their own countries, yet they trauell 25 not from their vices, but rather goe deeper into them, and come home againe, with many bad and corrupt fashions. The last, are beggers, & Rogues, that passe from place to place, that they may'l ue in idlenes, & vpō the sweat of other mens brows.

Thus much of the iourney: now followes the Conference, 30 in these words; and I communicated, &c. Here generally I gather, that Conferences both priuate, and publike, are laudible, and to be maintained; specially, when they tend to the maintenance of vni [...]ie, and consent in doctrine. The Papists blame vs Protestants, for condemning Conferences (as they say) and 35 Councells. But they doe vs wrong. Indeede the Councell of Trent we reiect, and condemne. For in it, against all equitie, the Pope was both partie, and iudge. In it there was no libertie to make triall of truth. For nothing was propounded but by the liking and consent of the Pope. Againe, the whole Councell [Page] consisted of such as were of the Italian faction, whose faith was pinned on the Popes sleeue. Neuerthelesse, we allow all Christian Councells, lawfully gathered: and we desire there might be a Generall Councell, for the triall of truth, and for the staying of vnsetled minds: these three caueats beeing remembred. 5 One, that the Councell be gathered by Christian Princes, to whom the right of calling a Councell belongs. The other, that the Pope be no iudge, but a partie. The third, that Christ in his word be the iudge, and that the Delegates in the Councell be but as witnesses, determining all things by the 10 written word.

In this conference, we are first to consider the manner of conferring, which was vsed. Paul saith, he communicated with them, that is, he laid downe vnto them, and expounded the Gospel which he preached; and this he did priuatly, that is, 15 with the Apostles, one by one, in plaine and familiar manner, as one friend doth with an other. Therefore for the maintaining of this conference, there was no assembly made, neither was there any disputation held. Onely Paul declares his doctrine, and they giue assent. Hence it appeares, that Paul doth 20 not submit the truth of his doctrine to triall. For he was resolued of it, and he accursed him that taught otherwise: but his intent was to seeke the approbation of the Apostles, that he might stop the mouth of his aduersaries.

The second point is, the matter of the conference, and that is 25 the Gospel which Paul preached. Here the Papist gathereth, that the Church is the iudge, in all questions pertaining to religion, and the word: because it is here the thing that is iudged. I answer, first, that they gather amisse. For Paul doeth not here submit the Gospel which he preached, to the iudgement of the 30 Church of Ierusalem. And it is false, which they teach: for the soueraigne Iudge of all questions, and controuersies in religion, is Christ alone. The power to determine and resolue in cases concerning faith, and good life, is inseperably annexed to his person; and in it are we to rest. The principall voice of the 35 iudge, and the definitiue sentence, is the written word. And the office of the Church, is no more but to gather, declare, testifie, and pronounce this sentence. It is obiected, that when a question is propounded, the scripture cannot speake, nor Christ in the Scripture, but the Church onely: I answer againe, that God [Page] ascribes to the written word, a voice, or speech, Rom. 3. 19. and the scripture speakes sufficiently, to the resoluing of any mans, conscience, in all matters pertayning to saluation. Again, they alleadge, that the Church is before the scripture; and therfore it beeing most auncient, must be the Iudge. I answer, that the Church was before the writing of the word, but not before 5 the word which is written. For the church presupposeth faith, and faith presupposeth a word of God. Vpon this our doctrine, they further vpbraid vs, that we wil be tried by nothing, but by the scriptures, euen as the malefactour, that will not be tried by the Quest, but by the euidence. I answer, for the satisfying 10 of our aduersaries, we submit our selues to the triall of the Church and Councels, so be it, the three cautions before remēbred, be duly obserued: specially, that all things be iudged, and tried by the written word, and by reasons gathered thence.

Againe, the Papists hence gather, that the scriptures are to be 15 approoued by the Church. Ans. Thus much we graunt: yet so, as we hold, that the principal approbatiō of the word, (wherby we are mooued to beleeue and obey,) is in the word, & frō the word, and not from the church. For the scripture hath his euidence 20 within itselfe, which is sufficient to make vs beleeue the word to be the word, though the Church should say nothing.

The third point is, concerning the persons, with whome Paul conferred: namely, with them that were the cheife, that is, with them that were in price and account, as Peter, Iames, &c. 25 Here we see, what is the honour and worshippe that is due to excellent men, namely, a pretious and reuerend estimation. Thus the name of Dauid was in price in Israel for his vertues. 1. Sam. 18. last, And thus with the Papists, are we content to honour the Saints. Again, here the Papists gather, that they are hereticks, that after Pauls example, will not go vp to Rome, to 30 Peter, and his successour, to haue their doctrine and religion tried and examined. I answer, first, we are content to be tried by the writings of Peter, Iames, Iohn, Paul, &c. And this is the commandement of God, in doubtfull cases: To the Law and the testimonie. Isai, 8. Secondly, I answer, that we haue a commandement, 35 not to goe vp to Rome at this day, to haue our religion tried. Reuel. 18. Come out of Babylon my people. Thirdly, I answer, that the Bishop of Rome is Peters successour, not in teaching, but in denying Christ. And the learned Papists confesse, [Page] that for this succession, they haue but a humane faith, grounded vpon humane historie.

The fourth point is, the Ende of the conference, Least I should runne, that is, least I should preach, or had preached in vaine. These words of Paul, are not simply to be taken. For the Ministerie of man, and euery sermon, brings forth the fruite 5 which God hath appointed. And whether it be vnto the hearers, the sauour of life, or the sauour of death, it is alwaies a sweet sauour vnto God. The words therefore carrie this meaning: Least my preaching should be of lesse vse, and profit: or againe, least I should preach in vaine, in respect of that good 10 which is looked for at the hands of an Apostle. And this Paul speakes, because a rumor went abroad, that his doctrine in many things, was contrarie to the other Apostles. And by this meanes, many were kept from receiuing the Gospell, and the faith of weake beleeuers was quenched. Now then, the ende of 15 the conference was, to stay this false report, that the Ministerie of Paul, might haue passage, and that with greater profit.

Hence the Papists gather, that the doctrine of Paul was vncerten, and vnprofitable, till it was approoued by Peter. I answer, that Paul sought the approbation of his doctrine, at the 20 hands of Peter, and the rest: not because it was vncerten, and vnprofitable; but because it was slaundered: and the slaunder was, that he taught otherwise then Peter did. Nowe to cut off this slander, he vseth meanes to manifest his consent with Peter, and therefore seekes approbation at his hand. 25

Againe, when Paul saith, Least I should runne in vaine, he giues vs to vnderstand, that the Ministerie of the word, is not a worke of ease, or pleasure, but a labour: nay a continued labour, like to the running in a race. It were therefore to be wished, that ministers of the Gospel, would so labour, and walke 30 in this calling, that they might be able to say with Paul, I haue fought a good fight, I haue finished my course. &c. 2. Tim. 4.

Thirdly, hence it appeares, that all beleeuers should haue a certen knowledge of their faith and religion. The procuring 35 of this, was the thing that Paul aimed at, in this conference with the Apostles at Ierusalem. We must not be as children, carried away with euery winde of doctrine, Eph. 4. 14. Gods word requires faith in vs: and faith presupposeth certen knowledge. The first, and second commandements require, that we knowe [Page] God, and his will, distinguish him from false gods, and his worshippe, from false worshippe. Here comes the fault of our times to be considered: most men among vs, doe not knowe their religion, neither can they distinguish it from errour, and false religion. A foule negligence. We take paines to learne trades, and occupations, that we may haue wherewith to preserue 5 this temporall life: what a shame then is it, that we learne not better to know the doctrine of true religion, whereby our soules are to be saued?

Lastly, here we learne, that the office of the Minister is, not onely to teach and preach, but also to studie, and take care, 10 howe by preaching he may doe the most good.

3. But neither yet Titus, which was with me, though he were a Grecian, 15 was compelled to be circumcised.

After the Conference, followes the Approbation, which was giuen to Paul. It stands in foure things. The first, that the 20 Apostles did not compell Titus to be circumcised, v. 3. The second, that they added nothing to his doctrine, v. 6. The third, that they gaue him the hands of fellowship, v. 7. The laste, that at his departure, they required of him nothing, but the giuing of Almes, v. 16. 25

For the first; the words, And Titus was not compelled to be circumcised, carrie this sense: I, for my part was readie to circumcise Titus, if there had beene a meete occasion: false brethren would haue imposed a necessitie vpon vs: then I and Titus refused: and the Apostles did not vrge me to circumcise him. 30

Here it may be demanded, howe this text can well stand with Act. 16. v. 3. for there Paul circumciseth Timothie, a Grecian: and here he refuseth to circumcise Titus, though he were a Grecian. I answer thus. Circumcision was at this time, a thing indifferent. From the first institution, to the comming, 35 and specially to the death of Christ, it was a thing commanded, a Sacrament, and a part of Gods worship. Againe, after the planting of the Church of the newe testament, it was vtterly abolished, and a thing in respect of vse, vtterly vnlawfull. In the [Page] middle time, that is, while the Gospel was in publishing to the world, and the Church of the newe Testament was yet in founding, it was a ceremonie free, or indifferent. It may be obiected, that the whole Ceremoniall law was abolished in the death of Christ: I answer, it was so: and circumcision was abolished, in respect of faith, and conscience: yet so, as the vse therof 5 was left to the libertie of the people of God for a while. Circumcision at this time was as a corps that is dead, yet vnburied, and onely laid out; and so it must remaine for a time, that it may be buried with honour. It may againe be obiected, that baptisme 10 was come in the roome of circumcision: and that therefore circumcision was but an idle and emptie ceremonie. I answer, it was not vsed as a Sacrament at this time, or as a part of Gods worship, or as a matter of necessitie, but onely as a free ceremonie, and that onely then, when it tended to the edification 15 of men.

Beeing then a thing indifferent, it might as occasion serued be vsed, or not vsed. Therefore Paul condescending to the weaknes of the beleeuing Iewes, circumcised Timothie: and that he might not offend the godly, and hinder Christian libertie, 20 he refused to circumcise Titus.

Here a great question is answered, whether we may vse things indifferent, as oft as we will, and howe we will? The answer is, No. Things are not called indifferent, because we may vse them indifferently, or not vse them when we will, and how 25 we will: but because in themselues, or in their owne nature, they are neither good nor euill, and we may vse them well, or ill, & we may againe not vse them well, or euill. Furthermore, there be two things which restraine the vse of things indifferent: the lawe of charitie, and the lawes of men. The lawe of charitie is this, Things indifferent in the case of scandall, cease to be indifferent, 30 and are as things morall, that is, either forbidden, or commanded. Paul saith, if to eate flesh, be to the offence of his brother, he will eate no flesh while the world stands, 1. Cor. 8. 13. And though he circumcised Timothie, yet would he not circumcise Titus, least he should offend the godly, and by his example, 35 hurt Christian libertie.

Likewise, the good lawes of men, whether ciuill or Ecclesiasticall, tending to the common good, and seruing for edification, restraine the vse of things indifferent, so that they which [Page] shall doe otherwise, then these lawes command, with a contemptuous, or disloyall minde, are guiltie before God; yet here two cautions must be remembred. One, that the lawes of men doe not chaunge the nature of things indifferent: for it is the propertie of God, by willing this or that, to make it good, or euill. Neither doe they take away the vse of things indifferent. 5 For libertie graunted by a soueraigne power, cannot be reuersed by an inferiour power. Therefore humane lawes doe no more, but temper, and moderate, the ouer common vse of things indifferent. The second caution is, That when the ende of a law ceaseth, when there is no contempt of the authoritie 10 that made the law, when no offence is giuen: a thing indifferent remaines in his free vse without sinne, or breach of conscience.

Againe, here we learne, that a thing indifferent, when it is made necessarie to saluation, (as Circumcision was) is not to 15 be vsed. This conclusion serues to ouerthrow the Popish religion. For it stands in the obseruation of things indifferent, as meates, drinkes, apparell, times, &c. And the vsing, or the not vsing of them is made necessarie euen in regard of mans saluation. For the abstinence from things that are by nature indifferent, 20 is made a part of Gods worship, and meritorious of eternall life. For example: to marrie, or not to marrie, is for nature a thing indifferent: and therefore when abstinence from marriage is made necessarie (as it is in diuers orders of men and women) the nature of the thing is changed, which God hath 25 left free, and it is a doctrine of deuills, which is taught.

Here againe we learne, to make difference of persons. Some are weake, some are obstinate. Weake ones are such, as hauing turned vnto God, and carrying in their hearts a purpose in all things to please God, neuerthelesse doe sundrie things amisse, 30 vpon simple ignorance, or badde custome, till they be better informed. Of these Paul saith, that he became all to all, that he might saue some, 1. Cor. 9. 22. and for their sakes he condescended to circumcise Timothie. And if we that haue scarce a drop of mercie in vs, must thus beare with them that are weake, 35 much more will God doe it, who is mercie it selfe. The good shepheard brings home the stray sheepe vpon his shoulders: he carries his lambs in his bosome. Isa. 40. 11. He will not quench the smoaking flaxe, Isa. 42. he spares them that feare him, as a father [Page]spares his child. Malach. 3. 17. This beeing alwaies remembred, that weake ones truly turne to God, and carrie in their hearts an honest purpose not to sinne against his lawes at any time wittingly, and willingly. Obstinate persons, are such as professe the faith, and yet hold and practise bad things, of wilfull ignorance, and of malice. These persons are not to be borne 5 with, nor to be respected: and in respect of them, Paul would not circumcise Titus.

Lastly, in that Titus was not compelled to be circumcised, it may be demanded, whether Recusants may be compelled to 10 the exercises of religion? I answer, yea: for exercises of religion are not things indifferent, as Circumcision was. Iosias made a couenant with the Lord, and he caused all his subiects to stand to it, 2. Chron. 34. 32. The king at the marriage feast of his sonne saith of the guests, Compell them to enter in, Luk. 14. 23. It is obiected, 15 that men may not be compelled to beleeue. I answer: it is the commandement of God, prooue the spirits, 1. Ioh. 4. 1. and this commandement pertaines to all persons. Therfore though men may not be compelled to beleeue: yet may they be compelled to come to the congregation, to heare our sermons, and 20 therein the reasons and grounds of our doctrine, that they may trie what is the truth, and cleaue vnto it. For this is their dutie.

4 For all the false brethren, that crept in: who came in priuily to spie 25 out our liberite which we haue in Christ Iesus, that they might bring vs into bondage:

30 5 To whome we gaue not place by subiection, for an houre that the truth of the Gospel might continue 35 with you.

Paul had said before, that Titus was not compelled to be circumcised: now he addes, For all the false brethren, that is, [Page] though the false brethren did what they could to the contrarie. Here then Paul sets downe, who were the cause that Titus was not circumcised, namely, certaine persons at Ierusalem, and them he sets forth by two properties, they are false brethren, and they crept into the Church. Touching the first, by it we 5 learne, that the Church of God vpon earth, euen when it is at the best, hath wicked men, and hypocrites in it. In Adams family, there is Cain: in the Arke, there is Cham: in Christs family, or schoole, there is Iudas. In the Church of Ierusalem, planted and gouerned by the chiefe Apostles, there be false 10 brethren. The true sheepe be often without, and wolues within. Therefore we may not so much as dreame of a perfection of the Church of God vpon earth; so long as wicked men be mixed with true beleeuers.

Againe, these aduersaries of Paul, are called false brethren, 15 because they ioyned Circumcision with Christ, as a necessarie cause of iustification, and saluation. Hence it followes, that the Church of Rome, is a false Church: because it ioynes workes with Christ, in the case of our iustification, and that as meritorious causes. 30

Their second propertie is, that they crept into the Church, which I conceiue on this manner. The Church of God is as a sheepefold, or house, Ioh. 10. 1. Christ is the onely dore. Now Pastours, that teach Christ aright, are saide to enter in by this dore: they which teach any other way of saluation, are said to 25 clime in an other way: and they which teach Christ, ioyning some other thing with him in the cause of saluation, are said to Creepe in: because in appearance, they maintaine Christ; and yet, because they adde something to Christ, they neither enter nor continue in the true Church, with any good warrant from 30 God. In this, they are like the serpent. Liuing creatures were all placed in Eden: and Man was placed in the garden of Eden called Paradise, and so were not beasts. How then comes the serpent in? why, in all likelihood, it crept in. And so doe false brethren into the Church. Hence I gather that false brethren, 35 are not true, and liuely members of the visible Church: though they be members in appearance. For if they were in their right place, they should not be said to creepe in. The true members of the Church creepe not into the mysticall bodie, but are built and set vpon the foundation by God. It may be alleadged, [Page] that they are baptised, and thereby made members of the Church. I answer: that faith makes vs members of Christ, and consequently of the true Church: and baptisme doth but seale our insition into Christ, and serues as a meanes of Admission into the outward societie of the congregation: and the outward 5 washing doth not make any man a member of Christ. Againe, it followes hence, that false brethren are not members of the Catholike church. For the visible church is part of the Catholike: and therefore they which are not reall members of the true visible church, are not members of the Catholike. 10

Againe, in that false brethren creepe into the congregation, hence it appeares, that no man can set downe the precise time, when errours had their beginning. For the authors thereof enter in secretly, not obserued of men. The enuious man sowes his tares, when men be asleepe, Math. 13. It sufficeth therefore, if we 15 can shew them to be errours by the word, though we cannot designe the set time when they began. The time when a shippe sinketh, we often obserue: but the time when it first drew water, we doe not. Let the Papists thinke vpon this.

Paul, hauing thus declared who were the causes that Titus 20 was not circumcised; goes on, and shewes, how they were causes. The effect, and summe of his declaration, is this: They vrged the obseruation of the Ceremoniall law, as necessarie: and hereupon we resused to circumcise Titus. First therefore, Paul sets downe how they vrged circumcision, and that by three degrees. 25 First, they come in priuily. Secondly, they spie out their libertie. Thirdly, they labour to bring them into bondage. Againe, Paul sets downe the manner of their refusall, in three things. We gaue not place for an houre. We gaue not place by subiection. We gaue no place, that the truth of the Gospel might continue with you. 30

The first degree or steppe in their vrging of circumcision, was, that They came in priuily: that is, they ioyned themselues in fellowship with the Apostles, & in shew pretended the furtherance of the Gospel: & yet indeed meant nothing lesse: though their fraud, & wickednes was not perceiued. Here then the foū dation 35 they lay of all their naughtie dealing, is their dissēbling, which Paul here notes & condemns. On the contrarie, our dutie is, to be indeed that which we professe our selues to be: & to professe no more outwardly, then we are inwardly: and to approue our hearts to god, for that which we professe before mē.

[Page] The second steppe or degree is, that they spie out the libertie vvhich Paul, and the rest had by Christ: that is, they conferre with the Apostles, and inquire of them what libertie they haue by Christ, in respect of the Ceremoniall lawe of God: and this they doe, not of a minde desirous to learne, but for aduantage sake. There be two kinds of spying: one lawefull, the other vnlawefull. 5 Lawefull, as when in iust and lawefull warre, we inquire into the counsells and doings of our enemtes. Numb. 13. 1. Vnlawefull, when men prie into any thing, or matter, to finde a fault. Thus hypocrites spie faults in the persons and liues of men; that they may haue somwhat whereby to disgrace 10 them, Math. 7. 4. Thus Atheists prie into the scriptures, that they may confute them. Thus sundrie hearers, come to sermōs, that they may carpe. Thus our enemies, inquire into our religion, that they may finde (as they suppose) exceptions, vntruthes, and contradictions. And in the Church of Ierusalem, 15 false brethren inquire, how farre Christian liberty extends, that they may ouerthrow it. This kind of spying, is a common fault; we must take heede of it, and apply the eie of our minde to a better vse. First, we are to be spies, in respect of our owne sinnes, and corruptions, to spie them out. Lam. 3. 40. Let us 20 search our waies, and inquire, and turne againe to the Lord. Again, we are to plaie the spies, in respect of our spirituall enemies, that we may finde out the temptations of the flesh, the world, and the deuill. Thirdly, we must be as spies, in searching of the Scriptures. Ioh. 5. 39. that we may vnderstand the words of the 25 lawe of God, and find comfort to our soules.

The third and last degree of vrging, is, that the false brethren seeke to bring the Apostles in bondage, that is, to binde them to a necessarie obseruation of the ceremoniall lawe. Here let vs marke the practise, and pollicie of the deuill. Libertie 30 from sinne, death, and the ceremoniall lawe, is the treasure of the Church: and therefore the deuill seekes to ouerthrow it, by holding men in bondage vnder abolished ceremonies. Thus at this day, they of the popish Church, are in bondage vnder an heape of humane traditions, beeing indeede, a yoake farre heauier, 35 then that of the ceremoniall-lawe. Againe, when men professe the name of Christ, the deuill is content with it: and he indeauours with all his might, euery where to hold them vnder the bondage of sinne, and to hold them in his snare at his will. [Page] Thus vnder the name of Christianitie, there be swarmes of Atheists, Epicures, Libertines, worldlings, and prophane persons. At this time, according to auncient custome, we celebrate the memoriall of the birth of Christ: and yet no time so full of disorder as this. For the most that professe Christ, take and challenge to themselues, a licentious libertie, to liue and doe as 5 they list: and this kind of libertie, is flat bondage. But they that are seruants of Christ indeed, should take heede of this bondag [...]: For beeing free from sinne, they should be seruants of nothing but righteousnesse, Rom. 6. 18. They that be of a corporation, 10 stand for their liberties: what a shame then is it, that men should loue bondage, and neglect the spirituall libertie, which they haue by Christ.

Thus, we see, howe the false brethren vrged circumcision: now let vs come to Pauls refusall. The first point is, that they 15 would not giue place for an houre. It seemes they were requested to vse circumcision but once; but they would not yeeld, so much as once: because their acte would haue tended to the preiudice of Christian liberty, in all places. Here we learne, that we may not vse the least ceremonie that is, in the case of confession; 20 before our aduersaries, that is, when they seeke to oppresse the trueth, by face, or by fraud, and make ceremonies, signes, and tokens, of the confession of any vntrueth. Iulian the Emperour sitting in a chaire of estate, gaue gold to his souldiers, one by one, withal cōmāding to cast of frākincense, so much 25 as a graine into the fire, that lay vpon an heathenish altar, before Theodoret. bist. lib. 4. c. 16. him. Nowe Christ in souldiers refuse to do it: and they which had not refused, afterward recalled their acte, and willingly suffered death.

Againe, here we learne, that we are not to yeeld from the 30 least part of the trueth of the Gospel, that God hath reuealed to vs. This truth is more pretious, then the whole world beside: and heauen and earth shall rather passe, then the least tittle of it shall not be accomplished. The commission of the Apostles, was to teach them, to doe all things, which God had commanded. 35 Therefore the vnion or mixture of our religion with the popish religion, is but a dreame of vnwise Politickes: for in this mixture, we must yeeld, and they must yeeld something: but we may not yeeld a iot of the truth reuealed to vs. There is no fellowship of light with darkenesse. 1. Cor. 6. Colacinthus a [Page] naughtie pot hearbe, marred a whole pot of pottage. 2. King. 4. 40. Christ saith in the like case of the Pharisies; Let them alone: they are the blinde leaders of the blind, Math. 15. 14. We may yeeld in things indifferent, but not in points of religion. In matters of this world, we may be indifferent, and of neither side: but in matters of God, we may not. There is no halting 5 betweene two religions.

The second point is, they gaue not place by way of subiection. The reason is, the Apostles were of highest authoritie, Luk. 10. 16. simply to be beleeued in their doctrine. And they had extraordinarie authoritie, to punish them that rebelliously withstood 10 them. Act. 5. 5. & 10. & Act. 13. 20. 2. Cor. 10. 6. For this cause, they were not to stand subiect to the iudgement, and censure of any man. They willingly suffered their doctrine to be tried; yet were they not bound to subiection, as other ministers of the new testament are, 1. Cor. 14. 32. 1. Ioh. 4. 1. It may be said, 15 if they would not giue place by subiection, howe then gaue they place? Answer. There is two kinds of yeelding: one by tolleration without approbation, the other by subiection, which is the greatest approbation that can be. By the first, it may be, Paul was content to giue place, but not by the second. Here we 20 see, howe we are to yeeld, to the corruptions of the times, in which we liue, whether they be in manners, or in doctrine. We are to giue place by meeke and patient bearing of that which we cannot mende, but we are not to giue place by subiection.

The third point is, the ende of Pauls refusall, That the truth 25 of the Gospell might continue: that is, that the Gospel might be preserued in puritie, and integritie in all things. And by this Paul giues vs to vnderstand, that if circumcision be made a necessarie cause of iustification, and saluation, the truth of the Gospel doeth not continue. Here let vs obserue, that when iustification, 30 or saluation is ascribed to workes, or Sacraments, the truth of the Gospell giues place, and falshood comes in the roome. Wherefore the religion of the Church of Rome, is a meere deprauation of the Gospel, for it makes workes to be the meritorious causes of iustification, & saluation. Nay, which 35 is more, it teacheth men to worship a peece of bread, and to invocate dead men, and to kneele downe to stockes, and stones.

6 And of them that seemed to be [Page]great I learned nothing, or, I was not taught.—:(what they were in times past, it makes no matter to me: God accepteth no mans person:) for they that are the cheife, did not communicate 5 any thing to me.

Here Paul laies downe the second signe of his approbation, namely, that in conference, he learned nothing of the cheife Apostles. 10 And this he expresseth in the first words: in which, the concealement which he vseth, is to be obserued. For hauing begun a sentence, he breakes it off in the middle, and conceales the latter part, and leaues it to be supplied by the reader thus, Of them that seemed to be great, I was not taught, or, I learned nothing. 15 The like forme of speaking, is vsed 1. Chron. 4. 10. Where Iabez saith, If the Lord blesse me and be with me; concealing the end of his sentence, I will be thankefull, thus, and thus.

In the roome of this concealement, Paul puts an answer to an obiection. For some man might take exception, against his 20 former speech, thus: Thou callest the Apostles Great, but thou speakest fainedly: for thou knowest, they were but poore fishermen. To this he makes answer thus: What they were once, it makes no matter to me. Then he renders a reason of his answer: God accepts no mans person. This done, he proceeds, and renders 25 a reason of his first speech: he learned nothing of the cheefe Apostles: because, they did not communicate any thing to him, either in doctrine or counsell.

The vse. This verse serues to expound other places in S. Iohn. Where Christ promiseth to giue his spirit to his Disciples, 30 to teach them all things, Ioh. 14. 26. and to led them into all truth, Ioh. 16. 13. Now these promises directly, and properly, concerne the Apostles: and they are here verified in Paul. Who was so farre forth taught by God, and lead into all truth, that the cheife Apostles could not teach, or communicate, any 35 thing to him. For all this, though Paul and the rest, were led into all truth, that they could not erre, yet were they not led into all holinesse of life, that they could not sinne. Paul saith, to will is present with me, but he addes, that he cannot doe the good [Page]he would. Christ saith to all the Apostles, He that is washed and is all cleane, must still haue his feete washed, Ioh. 13. 10. Wherefore they are to be rebuked, that thinke there must be no want at all in them that are Preachers of the Gospel: and hereupon take occasion to despise their Ministerie, if they can spie any thing amisse in their doings. Vpon the same ground, they 5 might reiect the Ministerie of the Apostles. For though they could not erre in preaching, and writing, and though they had no neede to be taught of any man, yet were they not free from sinne in their liues; and the chiefe of them sundrie times fayled. 10

Againe, here we learne, that there is a good, and lawfull kind of boasting: and that is, when a man is disgraced, and his disgrace is the dishonour of God, and the disgrace of the Gospel. This makes Paul here to say, that he learned nothing of the chiefe Apostles. For if he had said otherwise, he should haue bin reputed 15 to be no more but an ordinarie disciple: and the doctrine, which he taught before this conference, should haue bin called in question. For this cause, he stands vpon it, that they did not communicate any thing vnto him. Vpon the like occasion he professeth that he will boast, 2. Cor. 11. 16. Here the saying of 20 Salomon may be obiected, Let an other mans mouth praise thee, and not thine owne, Prou. 27. 2. I answer, it sufficeth for the truth of sundrie prouerbs, if they be commonly, ordinarily, and vsually true, though they be not generally true. Thus ordinarily, men are not to praise themselues: yet in a speciall and extraordinarie 25 case, it may be otherwise, And the manner which Paul vseth in commending of himselfe, is to be obserued. First, he doth it in great modestie: because in speaking of himselfe, he concealeth that part of the sentence, which should haue serued to expresse his praise. Secondly, in praising of himselfe, he 30 is not carried with enuie, but his care is, to maintaine the good name of the rest of the Apostles; when he saith, What they haue bin, it is no matter to me. Here then we see, that the Atheists doe Paul wrong, who challenge him for pride, and presumption, as though he could not brooke an equall, and withall 35 skorned to learne of any. Againe, by Pauls example we are to take notice of a common sinne. Mens hearts are so possessed with selfe-loue, and they are so addicted to their owne praise, that it is griefe to them, to heare any praised beside thēselues: [Page] whereas loue binds vs as well to take care for the good name of others, as of our owne.

When Paul saith, What they were in times past, it matters not to me: we learne, that we are to esteeme of men, not as they haue bin, but as they are. Peter, Iames, and Iohn, though they had bin fishermen, yet are they honoured of Paul, as Apostles. 5 Therefore when men haue repented, we may not vpbraid thē with their liues past. Neither may we take occasion to contemne them that be in authoritie; because we haue knowne what they haue bin heretofore: but euery man is to be esteemed 10 according to his calling, and according to the grace of God giuen him. Like is Gods mercifull dealing toward vs. For he accepts men, not as they haue bin, but as they are when they repent. Therefore if Sathan shall at any time obiect thy life past: say vnto him thus: Tell me not what I haue bin: but tell 15 me what I am, and what I will be. This sufficeth when we repent.

God accepteth the person of no man] By person is meant, not the substance of a man, or the man himselfe, but the outward qualitie, or condition of man, as countrey, sexe, birth, condition 20 of life, riches, pouertie, nobilitie, wisdome, learning, &c. And God is saide, not to accept the person, because he doth call men, bestow his gifts, and giue iudgement, according to his owne wise and iust pleasure, and not according to the outward appearance, and condition of the person. Read Iob. 34. 19. It may 25 be obiected, that God deales not equally with them that are equall: because all men are equall in Adam, and of them he chooseth some to eternall life, and refuseth others. I answer: he is said to accept persons, that deales vnequally with men, beeing bound to deale equally: now God is not thus bound: because 30 he is a soueraigne, and absolute Lord ouer all his creatures, and may doe with his owne what he will, Math. 20. 16. Secondly, it may be obiected, that God had respect to Abel, and his sacrifice, Gen. 4. 4. Ans. The condition of man is twofold, outward, inward. Outward, standes in worldly, and ciuill respects. 35 Inward, standes in a pure heart, good conscience, and faith vnfained. For this onely was Abel respected, Hebr. 11. 4. Though God accept not the outward person, yet in euery nation he that feareth God, is accepted of him, Act. 10. 34. Thirdly, it may be obiected, that God iudgeth euery man according to [Page] his workes. Ans. Though workes appeare outwardly, yet the roote and ground of them, is in the heart. And the iudgement of God is according to them, as they are fruits of the faith of the heart.

The vse. All men are in this to be like vnto God their heauenly father: not accepting persons in their dealings. As Magistrates 5 in the exequution of iustice, Deut. 1. 17. Ministers in teaching, and in the reproouing of sinne, Mark. 12. 14. and all beleeuers, who are not to haue religion in acceptation of persons, Iam. 12. 1. This acceptation is the ruine of societies. And it is the common fault. For vsually elections are made, offices 10 bestowed, and iustice exequuted with partialitie, and with blind respects to countrey, kinred, friendship, money.

Secondly, we are all taught, to feare the iudgement of God, and to prepare our selues with all diligence, that we may be 15 found worthie to stand before God, in that great day. For we must come naked before him, and he will haue no respect to our birth, our riches, our learning. Therefore it is good for vs now to put on Christ, that in him we may be accepted. For with him the father is well pleased. 20

Thirdly, we may not set our hearts vpon the outward things of this world: because God doth not respect vs for them. But we are earnestly to seeke after the things that make vs accepted with God; as true faith, righteousnes, and good conscience. Rom. 14. 17. 25

Againe, superiours must be admonished to deale moderately with their inferiours, Coloss. 2. 11. Againe, inferiours are to comfort themselues, if they be oppressed: in that God the iudge of all, accepts no persons.

Lastly, here we learne, that when we shall haue immediate 30 fellowship with God in heauen, all outward respect of persons shall cease. God himselfe, and the lamb Christ Iesus, shall be all in all to the Elect.

In the ende of the verse, Paul addes: for they communicated nothing to me. but to the contrarie Rom. 1. 12. may be obiected. Where Paul desires to come to Rome, that he might be comforted 35 by their mutuall faith both his, and theirs. Answ. Though the Apostles did communicate nothing to Paul in respect of doctrine, or iudgement; yet might they, or the meanest beleeuers, conferre something vnto him, in respect of comfort, or the [Page] confirmation of his faith: and thus much he signifieth to the Romanes. Here is a good item for them, that come to no sermons, because they can learne nothing. Put the case they were as learned as the Apostles, yet might they profit in hearing in respect of comfort, of faith, and good affection. 5

7 But on the contrarie, when they saw that the Gospel ouer the vncircumcision was committed vnto me, 10 as the Gospel ouer the circumcision was to Peter:

8 (For he that was mightie by Peter 15 in the Apostleship ouer the circumcision, was also mightie by me toward the Gentiles.) 20

9 And when Iames, and Cephas, and Iohn, knew the grace of God that was giuen to me, which are accounted 25 pillars, they gaue to me, and to Barnabas, the right hād of fellowship, that we should preach to the 30 Gentiles, & they vnto the Circumcision.

The wordes of more difficultie, are thus to be explaned. Contrariwise] that is, they did communicate nothing to me in way of correction, but on the contrarie they gaue me the hand of fellowship. Againe, the words [Circumcision, and vncircumcision] signifie the nation of the Iewes, and the Gentiles, the one [Page] circūcised, the other vncircūcised. And whē Paul saith, that the grace of God was giuen to him, he meanes specially, the gift of an Apostle. Rom. 1. 5. Lastly, to giue the right hand of fellowshippe to Paul, is to esteeme and acknowledge him, for their collegue, or fellowe Apostle, by giuing the right hand in token thereof. 5

The contents of the words are these. Here Paul sets downe the third signe of his approbation, namely, that the cheife Apostles acknowledged him for their fellow Apostle, v. 9. Secondly, he sets down the manner, how the cheefe Apostles acknowledged this fellowship: and that was, by making a couenant 10 with Paul, that he should preach to the Gentiles, and Peter to the Iewes. Thirdly, he sets down the impulsiue cause, that mooued the Apostles to receiue Paul to their fellowship: and that was the decree of God, whereby he ordained, that Paul should be the cheife Apostle to the Gentiles, and Peter the 15 cheife Apostle among the Iewes, v. 7. Lastly, he sets down the signes, whereby the Apostles knew, that Paul was ordained the Apostle of the Gentiles: and they are two, the grace of god giuen him, and the power of his Ministerie, among the Gentiles, v. 8, 9. Furthermore, the things here contained, are in a syllogisme 20 disposed, thus:

When the Apostles saw that I was ordained the cheife Apostle of the Gentiles, and Peter of the Iewes, they acknowledged me for their fellow Apostle, and made a couenant with me, that I should preach to the Gentiles, and Peter to the Jewes. 25

But when I was with them at Ierusalem, they saw that I was ordained the cheife Apostle of the Gentiles, and Peter of the Iewes.

This minor is omitted, yet the proofe thereof, is set down thus. For they saw the efficacie of my ministerie among the 30 Gentiles, and the grace of God that was with me. Therefore they acknowledged me for their fellow Apostle, &c.

The vse. This text makes notably against the primacie of Peter. First therefore, let vs obserue the Ordinance of God here plainely expressed, that Paul should be the cheife Apostle 35 of the Gentiles, and Peter the cheife Apostle of the Iewes. And this may else where be gathered. For the commission of the twelue Apostles ran thus, that they must first preach to Ierusalem and Iudea, then to Samaria: and in the last place; to the vttermost part of the earth. Act. 1. 8. And Pauls commission was, [Page] that he should first preach to the Gentiles, and in the second place to the people of Israel, Act. 9. 16. It may be obiected, that the commission of all the Apostles, was to goe into all the world, and to preach to all men without exception, Mar. 16. 15. Answer. This power and libertie, Christ gaue to all the Apostles, and he did not take it away afterward: neuerthelesse, he 5 ordered it by a second decree, that Paul should specially haue care of the Gentiles, and Peter of the Iewes. And this the Lord did in great wisdome, that confusion and discord might be auoided, and a regard had of all prouinces through the world. 10

Hence it followes, that the primacie of Peter, ouer Iewes & Gentiles, is a supposed thing. For the ordinance of God, is, that Peter shall be cheife ouer the Iewes, and not ouer the Gentiles, which were almost all the world beside. And thus the supremacie of the Pope goes to the ground, for if he hold of Peter, and 15 succeede him in authoritie, and office, (as he pretends) he must challenge a superioritie ouer the Iewes, and he hath nothing to doe with vs. For Paul was cheife ouer the Gentiles, and not Peter.

Secondly, this Ordinance of God giues vs to vnderstand, 20 that the place, Math. 16. 18. Thou art Peter, and vpon this rocke will I build my Church, &c. and I wil giue thee the keies of the kingdome of heauen: doth not containe a promise made to Peter, of a primacie ouer all the Apostles, and ouer the Catholike church. If Christ had meant any such thing, in these words, he would 25 not haue assigned the Iewes to Peter, and all the nations of the world beside, to Paul. Thus we see, how this text, for many hū dred yeares, hath beene abused, and is still, at this day.

Thirdly, it is false which the Papists teach, that the place in S. Iohn, Feede my lambes, and, feede my sheepe, giues a primacie 30 to Peter, ouer the whole world. For by the ordinance of God, this feeding of lambes, and sheep, is limited to the nation of the Iewes.

Lastly, whereas Eusebius saith in his Chronicle, that Peter was Bishop of Rome, and sate there 25. years, it hath no likelihood 35 of truth: for then Peter liued in the breach of an expresse commandement of God, for a long time: because the Iewes were his speciall charge.

Againe, it is to be obserued in this text, that Iames, Peter, Iohn, are made equall, all being pillars; and Iames is first named: [Page] and that not without cause. For not Peter, but Iames was the President of the councell of Ierusalem: because he spake the last, and concluded all, Act. 15. 13. Therefore the first naming of Peter, in other places of scripture, is no sufficient proofe of his supremacie.

Thirdly, Peter here is said to make a couenant with Paul, that 5 he shall be the Apostle of the Gentiles, and Peter of the Iewes. But if Peter had bin head of the Church for 14, yeares togither; and had but known the primacie, which the Papists giue to him, he would not haue consented to this order. It is alleadged, that Paul was the cheife Apostle ouer the Gentiles, in respect of 10 paines and labour, and not in respect of iurisdiction. I answer, this distinction hath no ground in the word of God. Againe, Paul was an Apostle, and vsed his Apostolicall authoritie ouer the Gentiles: and there is no Ecclesiasticall person that is, or can be aboue an Apostle. For he was simply to be beleeued in 15 preaching and writing, and had extraordinarie power giuen him by God, to punish them that rebelled.

Againe, Paul here saith, that the Gospel was committed to him and Peter, that is, that they were put in trust with it. Hence we 20 learne 3. things. The first, that the Gospel is not ours, but gods; and that men are but the keepers of it. For this we are to praise God. The second is, that the ministers of the word, are to keep, and maintaine the truth of it, with all faithfulnesse and good conscience: and further, to apply it to the best vse, and to the 25 greatest good of men. For this charge lies vpon them that are put in trust. The third is, that the Gospel is a speciall treasure. For this, we in England are to giue vnto God all thankfulnes, specially, by bringing forth the fruits of the Gospel. In this dutie the most of vs come short: and therfore we may iustly feare, 30 least God take from vs the gospel of life, and giue it to a nation, that will bring forth the fruit of it.

Moreouer, in that Paul saith, that God was mightie by him, and Peter, to the Iewes and Gentiles, we are to consider the efficacie of the Ministerie. Of it three cautions are to be obserued. The first, that grace or power to regenerate, is not included in the 35 word preached, as vertue to heale, in a medicine: Paul saith, He that planteth, and he that watereth is not any thing, 1. Cor. 3. 7. To regenerate, is the proper worke of God, not agreeing to angels, no not to the flesh of Christ, exalted aboue men and angels. [Page] For the vertue to renew or regenerate, is not in it, as in a subiect, but in the godhead of the sonne. The second caution is, that grace is not inseparably annexed, and tyed, to the word preached, for to some it is the sauour of death, to death. The third is, that the preaching of the word is an externall instrument of faith, and regeneration: and the proper effect of it, is to 5 declare, or signifie. And it is an instrument: because, when the ministers of the word, doe by it signifie and declare, what is to be done, and what is the will of God, the spirit of God inwardly inlightens the minde, and inclines the heart to beleeue, and obey. Hence we learne that it is a magicall fiction, to suppose 10 that fiue words, For this is my bodie, should transubstantiate the bread, into the bodie of Christ. Secondly, we learne, that the Sacraments doe not conferre grace, ex opere operato, by the worke done. For the word and Sacraments, are both of one 15 nature (Sacraments beeing a visible word.) Now the word, & the preaching of it, doth not conferre grace, but onely declare what God will conferre. Thirdly, by this it appeares, that charmes or spels, haue not force in them to cure diseases, and to worke wonders, but by satanicall operation. For the best 20 word of all, euen the word preached, hath it not. Lastly, we are here to be put in mind, that we loose no time in hearing of the word; for it is a meanes whereby we are clensed and renewed. Euery branch that bringeth forth fruit, God purgeth it by his word and other meanes, that it may bring forth more fruite, Ioh. 15. 25

It is a thing to be obserued, that the Apostles at Ierusalem, acknowledged Paul to be an Apostle: because he had the gift of an Apostle, and because his ministerie was powerfull amōg the Gentiles. Therefore, they which haue the gift of teaching, by whome also God is powerfull in the conuersion of sinners, 30 are Ministers certenly called of God. Let them thinke on this, that vtterly condemne the ministerie of the Church of England. For many teachers among vs, can shew both the gift of teaching, and the power, or efficacy of their ministery.

It is worth the marking also, that the Apostles are called Pillars. Here we see, what is the charge of the ministers of the 35 word, namely, to sustaine and to vphold the Church, by doctrine, praier, counsel, good life. Elizeus is called of Ioas, The charrets and horsemen of Israel, 2. King. 13. 4. And the Church of God vpon earth, is called the Pillar and ground of trueth, in [Page] respect of the Ministerie of the word. 1. Tim. 3. 15.

Againe, in that all ministers in their places (according to the measure of gifts receiued) are pillars, they are admonished hereby to be constant in the truth, against all enemies whatsoeuer. It is the praise of Iohn the Baptist, that he was not as a reed shaken of the winde, Math. 11. 7. All beleeuers are to stand fast in 5 temptation, against their spirituall enemies, Eph. 6. 13. and this they shall the better doe, if they be directed by the good example of their teachers.

Thirdly, in that Ministers are pillars, we are taught to cleaue vnto them, and their ministerie, at all times, in life and death. 10 For we are liuing stones in the temple of God, Christ is our foundation, and they be pillars to hold vs vp: and therefore not to be forsaken. Deut. 12. 19.

Furthermore, Paul at this time was not accounted a pillar: for he saith thus, Iames, Cephas, Iohn, are accounted pillars; as who 15 should say, I am accounted none. Thus Paul goes through good report, and euill report, and is content to be contemned.

Lastly, the example of concord among the Apostles is to be obserued: in that they giue the right hands of fellowship one to an other. 20

10 Warning onely that we should remember the poore: which thing also I was diligent to doe. 25

In these words, Paul sets downe the fourth and last signe of his approbation at Ierusalem, on this manner. At my departing the Apostles warned me to remember the poore, and of no other thing did they giue me warning: therefore there was a full 30 and perfect consent betweene vs.

In the wordes, two things are set downe, the Apostolicall warning, and the practise of it by Paul. The warning in these words, [Warning onely that we should remember the poore.] In them three points are to be considered. The first, that the 35 Church of Ierusalem is in extreame pouertie. And the causes of it may be two. The first, because the poorer sort receiued the Gospel: thus it was in Corinth, 1. Cor. 1, 26. Not many wise according to the flesh, not many mightie, not many noble. The like [Page] we in experience at this day: the poorer sort among vs doe more heartily receiue it then they of the richer sort. By this we are taught, that we may not fixe our loue, and our confidence vpon riches: & they that buie, must be as though they bought not, and they that possesse, as though they possessed not. Because riches steale away the heart. The second cause of their 5 pouertie was, that they were depriued of their riches for the profession of the name of Christ. 1. Thess. 2. 14. Heb. 10. 34. Here we are taught to sit downe, and to recken what the profession of Christ will cost vs to the vttermost: and we must put this in 10 our account, that we must be readie, and willing to part with the deerest things in the world, for the name of Christ. And this reckning and resolution must we daily carrie about with vs.

The second point is, Why the Church of Ierusalem must be releeued by the Gentiles, considering by Gods law Deut. 15. 15 11. euery place must releeue his owne poore. Ans. We are first of all, debters to our owne poore, and they must first be releeued: this done (in the case of extreame necessitie) we are debters to the poore a thousand miles off. And in this case, did the 20 Apostles craue releefe of the Gentiles, for them of Ierusalem.

The third point is, that the Apostles themselues are carefull for the gathering of releefe. Hence we learne, that it is the office of Pastours and teachers, not only to preach and dispence 25 the word, but also to haue care of the poore: and this care is to be shewed in exhortation, counsell, ouersight. As for the administration and execution of matters belonging to the poore, it belongs to others. If the Apostles at any time gathered, carried, and dispensed releefe, it was because the Church was not yet founded, and planted, and therefore there was no other to 30 doe it.

Now I come to the practise of Paul, in these words; Which thing also I was diligent to doe it. Here first let vs marke, that Paul who had spoiled and made hauocke of the Church of Ierusalem, 35 now gathers releefe, (and as we say) begges for it: and, no doubt, the rather that he may make some recompence for the wrong he had done. By his example we are taught to make Satisfaction for all iniuries and hurts done to others, and that to the vttermost. He that steales, according to the qualitie of [Page] his theft, must restore either twofold, or fourefold, Exod. 22. 7. he that maimes a man must pay for his healing, and for his resting, that is, for the losse of his labour, Exod. 21. 19. Daniel saith to Nabuchadnezzar, O King, breake off thy sinnes with almes deedes, Dan. 4. 24. that is, whereas thou hast bin giuen to crueltie, and oppression, cease to doe so any more, and make some 5 recompence by giuing of almes. Dauid saith, it is the propertie of a wicked man, to borrow, and not to repay, Psal. 37. 21. Satisfaction, recompence, and restitution, is the way to life by the appointment of God. Ezech. 18. 7. and 33. 15. If thou restore the pledge, and repay that which thou hast robbed, thou shalt liue, and 10 not die. The Lord saith, Are the treasures of wickednes yet in the house of the wicked? and he addes, that he will not iustifie the false ballance, Mich. 6. 10, 11. Zacheus, in his conuersion for known wrongs, restores fourefold: and for his vnknown wrongs he giues halfe his goods to the poore. Luk. 19. 7. 15

Let vsurers, ingrossers, and all that oppresse, or deale deceitfully, remember this; and begin to make conscience of this du ty of Satisfaction, or restitution. And that it may the better be practised, I will further set downe fiue points. 20

The first is, who must satisfie and restore? Ans. He that is the cause of any wrong, or losse to others: and all they that are accessarie. Men may be accessarie many waies, by commaundement, by counsell, by consent, by partnership, by receiuing, by silence when a man ought to speake, by not hindring when he ought to hinder, by not manifesting that which we ought 25 to manifest.

The second is, To whom must restitution be made? Ans. To him that is wronged, and beares the losse, (if the partie be knowne and aliue:) if he be dead, to his heires: if all be dead, to the poore. If the person wronged be not knowne to vs (as often 30 it falls out) then restitution is to be made to the Church, or commonwealth, and restitution is to be turned into Almes for the poore. Dan. 4. 24. Moreouer, if both the giuing and the receiuing of a thing be vnlawfull, as in bribes, and Simoniacall gifts; restitution is not to be made to the giuer, but, as before, it 35 is to be applied to common vse, specially to releefe.

The third point is, What must be restored? Ans. The things which are of vsvniustly receiued, or deteined, either known to vs, or vnknowne. If they be knowne, they are in their owne [Page] kind to be restored, or in value, Exod. 21. 19. If the partie, who is to restore, be in extreame pouertie, and haue not wherewith to make recompence, he must doe that which he can, that is, he must shew a readie and willing minde: and this is done by confession, and by crauing of pardon. If goods to be restored, be 5 for their value and quātitie vnknowne, then restitution must be made according to the iudgement, and discretion of them that are wise.

The fourth point is, touching the time when? Ans. In respect of preparation of mind, we must presently satisfie: yet not 10 in respect of execution. For the Act of restitution may be deferred, if there be ignorance of the right, or ignorance of the fact, if the restorer be in extreame neede: if vpon present restitution, life, goods, or good name, be indangered.

The last point is, in what order and manner, Restitution is to be made? Ans. Things certen must first be restored, and 15 things vncerten after. Among things certen, that is, which certenly belongs vnto an other, things bought and not deliuered, are to be restored, and Deposita, things committed to our trust. If things to be restored for their value and qualitie be vncerten, 20 the order is this; Restitution must be made (according to the discretion of wise men) in some part: and for the rest, pardon to be craued. Againe, in restitution warines is to be vsed, least by supplying the losses of other men, we make to our selues the losse of good name. 25

Againe, in Pauls practise we see an earnest care and diligence to prouide for the poore. And his diligence is further expressed Rō. 15. 25, 28. where it is said, that he ministred to the Saints at Ierusalem, and withall that he gaue himselfe no rest in this dutie, till he had sealed this fruit vnto them, that is, till he saw 30 it done according to his desire. His example must be followed of vs. It is not enough for vs to giue good words, and to wish well, but we must in our places and callings, doe our endeauour that releefe may euen be sealed to our poore. And there be many reasons to mooue vs. First, let vs consider that the 35 charge was very great, to maintaine the altar of the Lord in the old Testament with sheepe, and oxen, and offerings of all kinds: and now in the new Testament the poore come in the roome of the Altar. Secondly, the poore represent the person of Christ; and in them he comes vnto vs, and saith, J am hungrie,[Page]I am sicke, I am naked, I am harbourlesse: therfore, looke what we would doe to Christ, the same must we doe to them. Thirdly the poore haue title, and interest, to part of our goods: for God is the Lord of them, and we are but stewards to dispose and vse them, according to his appointment. And his will is, that part of our goods be giuen for the releefe of the poore. If 5 this be not done, we are theeues in respect of the goods we possesse. Lastly, mercie or the bowels of compassion in vs, is a pledge, or an impression of the mercie that is in God, towards vs: and by it we may knowe, or feele in our selues, that mercie belongs vnto vs. Thus we see, what is our dutie: nowe let vs 10 consider what is our fault. Not to blame any person or persons, it is our common fault, that we are backeward and slacke in this dutie. And the cause is, that we doe not heartily giue our selues to Christ: and this makes vs to be so slacke in giuing our 15 goods to the poore, 2. Cor. 9. 5. Againe, we commonly liue (as it were) without a law. We doe not with Dauid, set the laws of God before vs, Psal. 119. v. 168. Neither doe we apply our hearts to his statutes, v. 112. For then would we with Dauid, make haste to keepe the commandements of God, v. 60. Specially 20 this great commandement of releefe: and the rather, because the obseruing of it, is the inriching of vs all.

Lastly, let vs marke, that Paul beeing warned of the Apostles, was diligent to doe that, whereof he was warned. The like must we doe. It is not sufficient to heare, but beside this, there 25 must be in vs a care and diligence to doe and practise that which we heare. For this is to build vpon the rocke. And it is a common fault, to heare much, and doe little. Ezech. 33. 24.

v. 11. And when Peter was come to Antioch, I withstood him to his 30 face: for he was to be blamed.

In these words Paul propounds the second answer, which he makes to the obiection, mentioned in the beginning of the 35 chap. to this effect. Though the church glorifie God for thee: yet wil not the Apostles do it: because thou art contrary to thē. Here Paul answers, that there was indeed a dissention between him and Peter, when he withstood Peter to his face at Antioch: [Page] but the fault was not his, but Peters, who was wholly to be blamed.

For the better vnderstanding of these words, three points are to be handled. The first is, who was resisted? The answer is, Peter the Apostle. For the intent of this chapter is, to shewe what agreement there was betweene Paul, and the rest of the 5 Apostles. And there was no Apostle of this name but one. Therefore, they among the Auncient, are greatly deceiued, who thinke, that the Apostle Peter was not reprooued, but some other of that name. The second point is, who resisted? 10 Answer. Paul: and that not for shewe and fashion, but in truth, and good earnest. And this appeares, because in the words following, he sets downe a waightie and vrgent cause of his reproofe. Therefore Ierom and others are deceiued, who thinke that Paul reprooued Peter 'Simulatè, non verè. in shewe and appearance, and not 15 in good earnest. The third point is, what was Pauls minde and meaning, in resisting of Peter? Answer. To doe his office. The kingdom of God, and all things pertaining thereto, must haue free passage without resistance. The second petition is, Thy kingdome come. Iohn the baptist preached thus, Prepare the way 20 of the Lord, and make his paths straight, Mar. 1. Saint Paul saith, Praie that the word of God may haue free passage, and be glorified, 2. Thess. 3. 1. Contrariwise, such things as hinder the kingdom of God, must be withstood. Therefore Peter saith, Resist your aduersarie the deuill, strong in faith. 1. Pet. 5. 9. And thus men 25 that are instruments of euill, are to be withstood. And here Paul, by an holy reproofe, withstands Peter for his bad example.

In Paul, here first we may behold an example of true vertue, in that he resists euill, to the vttermost of his power, following 30 his owne rule, Abhorre that which is euill, and cleaue vnto that which is good, Rom. 12. 9. Haue no fellowship with the vnfruitfull workes of darkenes, but rather reprooue them, Eph. 5. 11. In like manner must euery one of vs resist euill; first, in himselfe, and then in them that appertaine to him. Therefore Paul saith to 35 all, Put on the armour of God, that ye may resist, Eph. 6. 13. Here 2 things may be demāded: first, what must we resist? Paul answers again, Principalities, and powers, and spirituall wickednesses: that is, the deuill, and all his angels. It may be said, we haue no dealing with them, for they vse not to appeare vnto vs. Ans. That [Page] the deuill comes not vnto vs visibly, but in the persons of euill men, and in the badde examples of all men. This made Christ say to Peter, Math. 16. 23. Come behind me, Satan, for thou art an offence vnto me, when Peter would haue disswaded him from going to Ierusalem. Again, it may be said, In what things must 5 we resist them? Paul answereth, In heauenly things, v. 12. that is, in things which pertaine to Gods kingdome, and concerne either the saluation of our soules, or the worship of God. For the deuill seeketh by all manner of euils, to hinder these good things. Moreouer, this dutie of resisting euill is so necessarie, 10 that we must resist sinne, if neede be, to the very shedding of our blood, Heb. 12. 4.

Againe, we haue in Paul an example of bouldnes and libertie in reproouing of sinne. This was a thing commanded to the Prophets and Apostles Isai, 58. 1. Crie and spare not, lift 15 vp thy voice like a trumpet, shew my people their transgression. Ierem. 1. 17. Trusse vp thy loines, arise and speake vnto them all that I commaund thee: be not afraid of their faces, left I destroy thee before them. Like libertie may the ministers of the word vse, obseruing Pauls rule. 2. Tim. 1. 7. God hath not giuen vs 20 the spirit of feare, but of power, and of loue, and of a sound minde. Where he sets downe three caueats. First, that this libertie in reprouing, is not the fruite of a bold and rash disposition, but it is a fruit of Gods spirit, and so to be acknowledged. Read Mich. 3. 8. The secōd, that the vse of this libertie is to be ordered 25 by a sound mind, whereby we are able to giue a good ac count of our reproofes, both for the matter, and manner of them. The third is, that all our admonitions must be seasoned and tempered with loue: that they tend to the good and saluation of them that are reproued. These caueats obserued, 30 libertie in reproouing shall neuer want his blessing, Isai. 50. 7.

Thirdly, here is an example in Paul, of an ingenious & ho nest minde. When he sees Peter doe amisse, he reprooues him to his face. Contrarie to this, is the common practise in backbiting, whispering, & tale-bearing, whereby it comes to passe, that when a man is in fault, euery man knowes it, saue he which 35 is in fault. This vice the lawe of God expressely forbids, Leu. 19. 16. And it is the propertie of a good man, not to take vp a false reporte. Psal. 15. And Dauid reproues Soul because he did but lend the eare to tale bearers saying wherefore giuest [Page]thou an eare to mens wordes that say, behould, Dauid seeketh euill against thee? 1. Sam. 24. 10.

In Peter, who when he was reproued made no reply, we see an example of patience and humiltie, whereby he humbled himselfe before the reprouer, when he was conuicted of an offence. The like was in Dauid when he said, let the righteous 5 smite mee. Psal. 141. v. 5.

Where as Paul saith, that Peter was to be blamed, or condemned, not in respect of his person, but of his example: we see that excellent men euen the cheefe Apostles are subiect to 10 erre, and be deceiued. It may be said, howe then may we trust them in their writings. I answer, while they were in deliuering any thing to the Church, whether it were by sermon, or wri ting, they were guided by the infallible assistance of the spirit, and could not erre. Otherwise they might erre, when they 15 were out of this worke, in mind, will, affection, or action. Thus Ionas, when he saw that Niniue was not destroyed, was impotent in his anger. Nathan was deceiued in giuing aduise to Dauid, touching the building of the temple 2 Sam. 7. The Apostles at the ascension of Christ, still dreamed of an earthly 20 kingdome, saying, When wilt thou restore the kingdome to Israel? Act. 1. And Peter beeing bidden to arise, and eate of things forbidden by the ceremonial law, said, Not so Lord, Act. 10. 1. 4.

Thus then, if Peter was subiect to errour, the pretended successours of Peter, namely, the bishops of Rome, cannot be free 25 from errour. It is alleadged, that Peter erred in life; and not in doctrine. I answer, it was so indeed: yet did his bad example tend to the ruine of doctrine, if it had not bin preuented. Therefore, the errour that was in acte, if we respect the euent, was in doctrine. Againe, I answer, that an errour in action, presupposeth 30 an errour in minde, or at the least, some ignorance: because the minde is the beginning of the thing done. Thus all sinners, are called ignorant persons. Hebr. 5. 2. And it seemes that the errour of Peter was, that of two euils, it was the best to choose the lesse: that is, to choose rather to offend the Gentiles, 35 then the Iewes, to whome he was an Apostle specially appointed.

Here againe we miserable wrethes are taught to watch and pray, that God would not lead vs into temptation: considering most excellent men are subiect to falling. And men must [Page] be warned not to abuse Peters example in boulstering themselues in their naughtie waies: by saying, we are all sinners, that the best man aliue is a sinner, that the iust man falles seuen times a day. For the place in the Prouerbs 14. 16. is spoken of affliction and not of sinne: the iust man falls seuen times, that is, he falles into manifould perills. And further, we should 5 not only consider the faults of iust men, but also their conuersion and repentance. And againe to sinne and to commit sinne are two diuers things. Though the godly sinne yet doe they not keepe a course in sinning and goe on from sinne to sinne. 10

v. 12. For before certen came from Iames, he ate with the gentiles: but when they were come, he 15 withdrew himselfe, fearing them that were of the circumcision.

13. And other Iewes dissembled 20 likewise with him: in so much that Barnabas was brought into their dissimulation also. 25

The Apostle hath propounded his second answer in the former verse: now he proceedes to make a declaration of it. And first, he sets downe the cause why Peter was reproued, and the manner of reprofe. The cause is the 12 and 13. verses, 30 namely Peters sinne. And this sinne is set forth by foure things. By the name of the sinne, the matter of the sinne, the cause of the sinne, the effects of the sinne.

The name of the sinne is noted, when Paul saith, And other Iewes dissembled likewise with him. v. 13. where I gather that Peters sinne was Simulation. Simulation of it selfe is a thing indifferent, 35 and according to circumstances is either good, or euill. Lawfull simulation is, when men conceit that which they may lawfully conceit, and signifie something either by word or deede, that is onely beside the truth, and not contrarie to it. [Page] This was the Simulation of Ioseph, who carried himselfe as a stranger to his brethren in Egypt, after he had examined them, and knew who they were. Gen. 42. This was the Simulation of Christ, who when he was come to Emaus, made as though he would haue gone further, Luk. 24. 28. Thus Paul among the Iewes, plaid the Iewe, 1. Cor. 9. 20. Vnlawfull Simulation is 5 that, when something is signified, or fained against the truth, or to the preiudice of any. Of this kind was the simulation of Peter, which tended to the preiudice of the Gospel, and to the offence of the Gentiles. 10

The second point is, the matter of the sinne, or the sinne it selfe, which was on this manner. First, among the Gentiles at Antioch, he vseth Christian libertie, in eating things forbidden by the ceremoniall law: yet after the comming of certen Iewes from Ierus [...]lem, he seperates himselfe from the Gentiles, and plaies the Iewe among the Iewes. Like to this, was the halting 15 of the Israelites betweene God and Baal. 1. King. 18. 21. and the practise of sundrie men, who are Protestants with vs, and yet in other countries goe to Masse: and the practise of our people▪ who change their religion with the times.

Here we see the great weaknesse of Peter, in that vpon a very 20 little occasion, and that presently, falls away from his profession to his old course. In him we may behold our owne weakenesse, and consider what we are like to doe in like case. We nowe professe the Gospell of Christ: yet if any occasion were offe [...]ed, it is to be feared, that many of vs would be easily 25 mooued to returne to our old prophanenesse, and to the superstition of poperie. But for the staying and the better establishing of our mindes, let vs alwaies remember, that they shall perish, who withdraw themselues from their faith, profession, and obedience, which they owe vnto God, Heb. 10. 38. Psal. 30 73. 27.

Againe, here it must be obserued, that Paul in describing the sinne, expresseth two actions, his eating with the Gentiles, and his seperation from them, the first good, and the latter euill. The beginning of his action was good, but the end of it was naught. 35 The reason is this: the man regenerate is partly flesh, and partly spirit: and hereupon it is, that when we will that which is good, we cannot accomplish it, and euill is present with vs. The child of God is like a lame man, that goes the right way, but [Page] yet halts at euery step. Abrahā & Sara desire ishue, that is from the spirit: but they desire ishue, by Agar their handmaid, that is, from the flesh. Rebecca seekes the blessing for Iacob: that is a worke of the spirit: but shee seekes it by lying, that is from the flesh: Peter eates with the Gentiles, that is from Christian libertie: 5 he after seperates himselfe, that is from corruption. Thus we see that the best workes are imperfect, & mixed with corruption: and that for the best workes we must humble our selues, and seeke pardon; not in respect of the goodnesse of the worke, but in respect of the defect thereof. 10

It may be demanded, how the acte of Peter should be a sin, considering he did onely abstaine from certaine meates, that he might auoide the offence of certen Iewes? Answer. The fact of Peter considered by it selfe, is not a sinne: for Paul did the like in playing the Iewe: but the circumstances make it a sinne. 15 For first of all, Peter doth not onely abstaine from meates forbidden by the ceremoniall lawe, but also he withdrawes himselfe from the companie of the Gentiles, and keepes company apart with the Iewes. Secondly, he abstaines not among the Iewes at Ierusalem, but at▪ [...]n [...]ch among the Gentiles, where 20 a little before, he had openly done the contrarie, in vsing his Christian libertie. Thirdly, he vsed this abstinence, when certen Iewes c [...]m: from Ierusalem, to search out the libertie of the Gentiles. Fourthly, while Peter seekes to auoid the small offence of some Iewes, he incurres a greater offence of all the 25 Gentiles. Lastly, this acte of Peter, did tend to the ouerthrowing of Pauls Ministerie, and the suppressing of the truth of the Gospel. Thus then the act of Peter becomes vnlawfull, that was otherwise lawefull, beeing simply considered by it selfe. Here it may be demanded, what Peter should haue done? Ans. 30 He shoul haue openly withstood the Iewes, that came from Ierusalem: as Paul withstood them that vrged the circumcision of Titus: Or againe, before he had plaid the Iew, he should haue aduertised the Gentiles, that for a time he was to yeeld to the infirmitie of some Iewes. 35

In Peters example, we are taught, that we must not offend God, though all the world be offended. Lesse offences must giue place, when the great offence is at hand: that is, when god is dishonoured, and the very least part of his trueth is suppressed.

[Page] The third point to be▪ con [...]idered, is, the cause of the sinne of Peter: and that was the feare of the offence of the Iewes. Here two questions are to be handled. The first, how Peters feare should be a sinne? Ans. There is a naturall feare created by God, and placed in the heart of man. This feare of it selfe is good. Neuerthelesse by the corruption of nature it becomes 5 euill. And it is made euill two waies. One is, when men feare without cause, as when the disciples feare Christ walking vpon the sea, and feare drowning when Christ was in the ship with thē. The other is, whē there is no measure in feare. As whē men 10 so feare the creature, that they neglect their dutie to God. This was Peters feare, and it was a sinne in him. For God is to be feared, simply because he is Lord of bodie and soule, and can destroy both: and he is to be feared for himselfe, whereas euery creature is to be feared in part onely, and for God, Rom. 13. 3. 15 4. By this we are taught, daily to inure our selues in our hearts to feare God aboue all things.

The second question is, how Peter could haue the feare of God, considering he feared men more then God, at the least in this one action? Ans. There are three kinds of feare. One is, 20 without all sinne: this was in Adam, and in Christ. The second is, altogether sinnefull, in the wicked and vngodly, because it is seuered from faith, and obedience: as when there is a feare of men, without the feare of God. The third is, a mixed feare, in them that are regenerate, in whome the feare of God 25 is ioyned with the corrupt feare of man. And in this mixture otherwhiles the one preuailes, otherwhiles the other. And this feare was in Peter: in whome at this time the carnall feare of man, preuailed against the true feare of God.

Paul notes feare to be the cause of Peters sinne, that he may 30 thereby signifie vnto vs, what kind of sinne it was, namely, a sinne not of malice, but of infirmitie. A sinne of infirmitie is, when there is a purpose in the heart not to sinne: and yet for all this, the sinne is committed, by reason the will is ouercarried by temptation, or by violence of affection, as by feare, anger, lust. Thus Peter sinned. And let it be remembred, that to sinne of 35 infirmitie i [...] properly incident to such as be regenerate, as Peter was. Euery wicked man makes his sinne his infirmitie: fornication is the infirmitie of the [...]ornicatour, drunkennes the infirmitie of the drunkard, &c. but it is false which they say. For [Page] they sinne with all their hearts when they sinne.

The fourth, and last point is, the Effect of Peters sinne, in drawing the Iewes, and Barnabas, to the like dissimulation. Here we see the contagion of euill example. And hence we learne, that Minis [...]ers of the word must of necessitie ioyne with good doctrine, the Example of good life. For first of all, it is 5 the exp [...]es [...]e commandement of God, 1. Pet. 5. 3. Be patternes of the flocke. 1. Tim. 4. 12. Be an ensample in word, conuersion, loue, spirit, faith, puritie. Phil. 4. 8. What ye haue seene in me, that doe. Math. 5. 16. Let your light so shine before men, that they may see your good works. Secōdly, practise in the Minister is a part of his 10 teaching. For the multitude doe not ma [...]ke so much what men say, as what men doe. Herod did many things, not because Iohn the Baptist was a good Minister, but because he was a good man, Mark. 6. 20. Thirdly, Ministers haue not the presence & protection of God, vnlesse their liues be vertuous and 15 godly. If thou turne, thou shalt stand before me. Ierem. 15. 19. God reueales his secrets to the Prophets his seruants. Amos 3. 7. Lastly, fearefull iudgements of God belong to Ministers of wicked liues. Destruction befalls the sonnes of Eli and their families, because they by leud example made the people of 20 God to sinne. 1. Sam. 2. 24. The like befell the sonnes of Aaron for their presumption.

Againe, all superiours are warned to goe before their inferiours by good example. When Moses went into Egypt to be the guide of the Israelites, the Lord would haue destroied him, 25 by reason of the bad example in his owne familie, namely, the vncircumcision of his child. Dauid, for his euill exāple, whereby he caused the enemies of God to blaspheme, is punished, and that after his repentance, that men might see in him an example of Gods iudgement against sinne. 2. Sam. 12. 14. 30

Here againe we see that the consent of many together, is not a note of truth. Peter, Barnabas, and the Iewes, all together are deceiued, and Paul alone hath the truth. Panormitane saith, that a laie-man bringing Scripture, is to be preferred before a whole Councell. Paphnutius alone had the truth, and the whole Councell 35 of Nice, inclined to errour.

14 But when I saw that they went not with a right foote to the truth of [Page]the Gospel, I said to Peter before all men: If thou beeing a Iew liuest as the Gentiles, and not like the Iewes, 5 why constrainest thou the Gentiles to doe like the Iewes?

In these words, Paul sets downe the reproofe of Peter, and 10 the whole manner of it. In it, many points are to be considered. The first is, the time of this reproofe: and that was so soone as Paul saw the offence of Peter. Here we learne, that we must resist, and cut off the first beginnings of temptation, of sinne, and of superstition, because we are prone to cuill: and therefore if 15 it once set footing in vs, it will take place.

The second point is, the foundation of the reproofe in these wordes [when I saw,] and that is a certen knowledge of Peters offence. Here we are to take notice of the common fault, and that is, that we vse to censure, and condemne men specially 20 publike persons, vpon suspitions, and coniectures, and hearesay. Whereas we should not open our mouthes to reprooue, till we haue certen knowledge of the fault. Moreouer, publike persons, as Magistrates and Ministers, haue their priuiledge, that an accusation is not to be receiued against them, without 25 there be a proofe by two or three witnesses. 1. Tim. 5. 20.

The third point is, the fault reprooued, which is here expressed by an other name, not to walke with a right foote to the truth of the Gospel: that is, not to conuerse with men, and to carrie himselfe so, as he may be sutable to the sinceritie of the Gospel, 30 both in word, and deede.

Here is a notable dutie set downe for all men, To walke with an euen foote according to the truth of the Gospel: and this is done, when in word and deede, and euery way, we ascribe all the good we haue, or can doe, to grace, to mercie, and to Christ: 35 when againe, in word, and deede, and euery way, we giue all thanks to God, for grace and mercie by Christ. Here two sorts of men are to be condemned, as haulters in respect of the truth of the Gospel. The first, are Papists, who ioyne Christ and workes in the cause of our iustification, and saluation. The second, [Page] are carnall Protestants, and all other sorts of men, that professe the name of Christ, and withall challenge to themselues a libertie to liue as they list. For they walke contrarie to the Gospel, disioyning iustification, and sanctification, faith, and good life, remission of sinne, and mortification. This is the rife and common sinne of our daies. We are light in the Lord, 5 but we walke not as children of light. We are content to come to the marriage of the kings sonne, but we come not with the marriage garment. It is to be feared, this very sinne will banish the Gospel, and bring all the iudgements of God vpon vs. Let vs therefore, repent of our vneuen and haulting liues: and preuent 10 the Lords anger, by walking worthie the Gospel of Christ.

It will besaid, how must we performe this dutie? Ans. Two rules must be remembred. The first is, that we must haue and carrie in vs a right heart. For the want of this was Simon Magus 15 condemned, Act. 8. 21. A right heart is an humble and an honest heart. The humble heart is, when in the estimation of our owne hearts, we abase our selues vnder all creatures vpon earth, and that for our offences: when againe, in the affection of our hearts, we exalt the death, and blood of Christ, aboue 20 all riches, aboue all honours, aboue all pleasures, aboue all ioyes, and aboue all that heart can thinke, or tongue can speake. The honest heart is, when we carrie, and cherish in our hearts the setled purpose of not sinning: so as if we sinne at any time, we may in the testimonie of a good conscience say, that 25 we sinned against our purpose. The second rule is, that we must make straight steppes to our feete, Hebr. 12. 13. And that is done, when we endeauour to obey God, according to all his commandements, Psal. 119. 6. and also, according to all the powers of the inward man, that is, not onely in action, but also 30 in will, affection, and thought. Let vs also applie our hearts to the doing of this, least if we come to the marriage of the kings sonne without the garment of a right heart and life, we heare the sentence, Binde them hand and foote, and cast them into vtter darknes, there shall be weeping and gnashing of teeth. 35

The fourth point is, the place of reproofe: [before all men:] for they that sinne openly to the offence of many, are openly to be reprooued. 1. Tim. 5. 20.

The fifth point is, concerning the reasons which Paul vseth [Page] for the restraining of the sinne of Peter. The first is set downe in the 16. verse, If thou beeing a Iew, &c. Here the meaning of some words are to be opened. To Iudaise, or to liue as a Iew, is to obserue (and that necessarily,) a difference of meates, and times, according to the ceremoniall law of Moses. To Gentilize, or to liue as a Gentile is to vse meats, and drinks, and times, 5 freely without difference. Peter is said, to compell the Gentiles to Iudaise, not by teaching of any doctrine, (for the Apostles neuer erred, in teaching and deliuering any thing to the church of God: this is a principle:) therefore he constrained them by 10 the authoritie of his example: whereby he caused them to thinke that the obseruation of the Ceremoniall law was necessarie.

The first reason then is framed thus: If thou beeing a Iew, vsest to liue as the Gentiles, thou maist not by thy example 15 compell the Gentiles to Iudaize in the necessarie obseruation of ceremonies: but thou beeing a Iew, vsest to liue as the Gentiles: therefore thou maist not compell the Gentiles to liue as Iewes.

Here first, let vs obserue the force of euill example: it compells men to be euill. Therefore let all superiours, Magistrates, 20 Ministers, and all gouernours of families, looke to their examples. For if they be euill, they constraine others also to be euill.

Here againe, we see what wonderfull subiection the ancient beleeuers yeelded to the ministerie of the word. For if the 25 actions of the Apostles compelled men to do this or that, what then did their doctrines, and heauenly exhortations do? When Iohn the Baptist preached, the kingdome of heauen suffered violence, and the violent tooke it to themselues. When the disciples 30 Matth. 11. 1 [...]. preached in Iewrie, they saw Satan falling downe from heauen Luk. 10. 18. like lightning. The weapons of Paul were spirituall, to cast downe holds, and to bring euery thought in subiection to God. Here, the [...]. Cor. 10. 4. fault of our time is to be considered. We haue the forme of godlines, in hearing and in outward profession, but we want 35 the power of it. For we doe not in heart yeeld subiection by suffering our selues to be vrged, and compelled to obedience by the authoritie of the ministerie.

Thirdly, here we see wherein stood Peters sinne: namely, in that he constrained men to a necessarie obseruation of the Ceremoniall [Page] law: by his example binding the Gentiles to the doing of that which the Gospel hath made free. Therefore great is the wickednes of the Romane religion: in that it placeth a necessitie in many things, in the vse whereof. Christ hath procured vs an holy, and Christian libertie. In this respect the vowes of perpetuall continencie of pouertie, and regular obedience, 5 are falsly tearned states of perfection: and are indeede estates of abomination.

15 We which are Iewes by nature, and not sinners of the Gentiles: 10

16 Know that a man is not iustified by the workes of the law, but by the faith of Iesus Christ: which 15 (I say) haue beleeued in Iesus Christ, that we might be iustified, by the faith of Iesus Christ, and not by 20 the works of the law: because by the workes of the law, no flesh shall be iustified. 25

Here Paul laies downe the second reason of his reproofe; it is framed thus. That, which we defend, both in iudgement, and practise, that must we vrge, and not the contrarie: but iustification 30 by faith without workes we defend both in iudgement, and practise: therefore we must vrge it, and not the contrarie, namely, the necessarie obseruation of the law.

The maior is wanting: the minor is expressed in the 16. v. and it is amplified by an argument of things diuers, thus: Though we be Iewes, to whome the law was giuen: yet we 35 forsake the law, and looke to be iustified by the faith of Christ. Secondly, the minor is confirmed by a testimony of the psalme: v. 16. by the workes of the law, no flesh shall be iustified.

Here two points are to be handled. One, of the distinction [Page] of the Iewes and Gentiles: the other, of iustification.

Touching the distinction of Iewes, and Gentiles, sundrie points are to be handled. The first▪ what is the cause of this distinction. Ans. The good will and pleasure of God. Moses saith, God chose the Israelites [...]boue all nations, Deut. 7. 6. he loued them, Deut. 10. 15. when he de [...]ded the nations, lacob was his portion, 5 Deut. 32. 8. He knew them aboue all nations, saith Amos 3. 1. And he chose them, because he loued their fathers, Deut. 4. 37. Hence we gather, the free Election of God: and that they are deceiued, who thinke, that there was no difference of Iewes 10 and Gen [...]les in respect of God, but in respect of themselues: because the one imbraced Christ, the other refused Christ. But there cannot be a refusall, where the Messias was not knowne: and among the Gentiles he was not so much as named. Rom. 15. 20. 15

The second point is, wherein stands the difference of Iewes and Gentiles. Ans. Here the Iewes are opposed to sinners of the Gentiles: and therefore by the Iewes, are meant an holy, and peculiar people. The distinction therefore lies in this, that the one was holy, the other prophane: the one in the couenant, 20 the other out of the couenant. Rom. 9. 4, 5. Psal. 147. 20. Here two errours must be auoided. One, that the difference lay in earthly things: which is not true. For the law was giuen to the Israelites: and it was a schoolemaster to Christ, Gal. 3. and, an introduction to a better hope, Hebr. 7. 19. The second errour is, 25 that they differed onely in this, that Christ was more plentifully and fully reuealed to the Iewes: more darkly, and sparingly to the Gentiles. But it was otherwise. For the Gentiles were without God, and Christ, Eph. 2. 12. and they were left to themselues, to walke in their owne [...]aies, Act. 14. 16. 30

The third point is, how long this difference indured? Ans. Till the death of Christ. For the disciples were forbidden to goe into the way of the Gentiles. Math. 10. 5. And Christ saith, that he was not sent, but to the l [...]st sheepe of the house of Israel, Mat. 15. 22. It may be obiected, that here we see the difference 35 of Iewes, and Gentiles, is st [...]nding, long after the ascension of Christ. Ans. Christ in his death did fully merit the abolishment of this difference. Eph. 2. neuerthelesse the execution of this abolishment was by degrees: and it was at this time begunne by the ministerie of the Apostles, yet not accomplished.

[Page] The last point is, that the Iewes are an holy people by nature: not because holines is conuaied to them by generation, but because euen from their beginning, and birth, by vertue of the couenant, they are holy. If the roote be holy, the branches are holy, Rom. 11. 16. If either of their parents beleeue, their children are holy. 1. Cor. 7. 14. In a ciuill contract, the father and 5 his heire make but one person, and the father couenants for himselfe, and his posteritie: euen so, in the couenant of grace, he beleeues for himselfe, and withall makes his posteritie partaker of the said couenant: and thus the posteritie becomes holy. It may be obiected, that whatsoeuer is borne of flesh is 10 flesh. Ans. The parent sustaines a double person. First, he is to be considered as a child of Adam, and thus he brings forth a child, hauing with Adams nature, Adams corruption. Againe, he is to be considered as a beleeuer: and thus albeit he doth not propagate his faith and holines to his child, yet by 15 meanes of his saith, his child is in the couenant, and consequently is to be accounted holy in the iudgement of charitie, till God manifest the contrarie. Againe, it may be obiected, that if the children of beleeuing parents be borne holy, they want 20 originall finne. Ans. The children also sustaine two persons. First, they are to be considered as children of the first Adam: and thus they are conceiued and borne in sinne, and are children of wrath. Againe, they are to be considered as children of beleeuing parents: and thus by meanes of the couenant, they are children of God; and originall sinne which is in them is 25 couered from their first beginning, and not imputed to them.

The vse. There was no absolute necessitie of circumcision. For they which died before the eight day, were borne holy, and consequently, in the couenant: and therefore might be saued. And thus Baptisme was not of absolute necessitie: for the children 30 of beleeuers are borne holy and Christian: and therefore dying in the want of baptisme, may for all that be saued. The seale of the couenant is not of like necessitie, with the couenant it selfe.

Secondly, here we learne, that it is not the act of baptisme to 35 conferre the first grace: but onely to confirme, and seale it vnto vs. Adoption, and life beginnes not in baptisme, but before. If the roote be holy, the branches springing thenee are holy. We are borne Christians, if our parents beleeue, and not made so [Page] in baptisme.

Lastly, if we be borne holy: it is our shame that we haue made no more proceeding in holines, then we haue done: the most remaine ignorant, and vnreformed; and they of the better sort, either stand at a stay, or goe backward. 5

The second point is, concerning Iustification in the 16. v. of which sundrie things are there propounded. And first, I will beginne with the name. The word, Iustifie, is borrowed from courts of iudgement, and signifies a indiciall act. Otherwhiles it is put for the action of the iudge, and then it signifies 10 to absolue, or to pronounce innocent. Thus Paul saith, Act. 13. 39. That we are instified from all things, from which we could not be iustified by the law of Moses, that is, absolued, or cleered. Againe, he opposeth iustification to accusation, and condemnation, Rom. 8. 33. Now the contrarie to condemnation, is absolution. 15 Sometimes againe, the word iustifie, signifies the act of the partie iudged, or of the witnesses: and then it imports as much, as to giue testimonie, or to declare and approoue. Thus Iames saith, Abraham was iustified by workes, chap. 2. v. 22. that is, declared, and approoued to be a iust man by workes. In the 20 former signification is the word vsed, where the holy Ghost deliuereth the doctrine of iustification, as in this place.

The vse. Here we see how to distinguish betweene Iustification, regeneration, and renouation. Regeneration is vsually in scripture, the change of the inward man, whereby we are 25 borne anew. Renouation is, the change both of the inward and outward man, that is, both of heart and life. Iustification, is neither, but a certaine action in God applied vnto vs, or a certaine respect or relation, whereby we are acquit of our sinnes; and accepted to life euerlasting. Secondly, we must here note, that 30 the Teachers of the Church of Rome, mistake the word, Iustification. For by it, they vnderstand nothing els, but a physicall transmutation of the qualitie, and disposition of our hearts from euill, to good. And by this mistaking, they haue made a mixture or rather confusion, of law and Gospel. Thirdly, here 35 we see, what is to be the disposition of the partie iustified: (for by the consequent we may learne the antecedent.) A man therfore that would be iustified, must come before the iudgement seat of God, and there must he plead guiltie, and be his owne aduersa [...]ie, condemning himselfe: and beeing pressed with the [Page] terrours of the law, he must flie and make his appeale to the throne of grace for pardon in Christ: and then he shall be acquit, or iustified from all sinner. Thus much doth the word, [...] stifie, import. Thus came the Publican before God, Luk. 18, when he said, Lord be mercifull to me a sinner; and departed iustified. 5 Thus in the sift petition, we are taught to come euery day into the presence of God, and to acknowledge our debts, and to vse the plea of mercie, saying, Forgiue vs our debts.

The second thing to be considered, is the subiect of iustification, or the person to be iustified, and that is man generally, 10 signifying that a Man is iustified. The holy Ghost speaketh thus generally, for two causes. The first is; because all men without exception haue need of iustification, euen they which are regenerate, Rom. 3. 23. And in this place Paul saith, that he, and Peter, and the rest, haue beleeued in Christ, that they might be 15 iustified by faith. Here we are to take notice of the miserable condition of prophane, and secure Epicures, who neuer so much as dreame of any iustification. The second reason is; because God communicates the benefit of iustification, generally to all sorts of men: and this he doth in the Ministerie of the 20 word, in which he beseecheth men to be reconciled to God. 2. Corinth. 5. v. 21. This must be an inducement vnto vs, to come vnto Christ, humbling, and iudging our selues, that we may be iustified. God himselfe from heauen vseth reasons vnto vs daily, to mooue vs to the practise of this dutie. What 25 meane these gratious, and continuall preseruations, of Prince, and people, Church and land? By them we see, it is the good pleasure of God, to giue vs a time to seeke his kingdome and righteousnes: wherefore let vs not neglect the day of visitation, but take the time, while it serues, that we may turne vnto 30 God, and be accepted of him, and escape the woe pronounced vpon Corazin, and Bethsaida.

The third thing to be considered, concernes things excluded from iustification, as false causes: namely, the works of the Law. Here it may be demanded, what works are meant. I answer, 35 first, not onely workes of the Ceremoniall, but also of the morall law. For all men know, that ceremoniall actions are of no vse, vnlesse they be ioyned with morall duties of loue, and mercie. And if Paul meant onely Ceremoniall workes, he needed not to haue made so long a discourse against iustification, [Page] by workes: for he might haue ended the whole matter in a word or twaine, by shewing that the ceremoniall law, was abrogated by Christ. Secondly, I answer, that not onely workes done before faith, are excluded, but also workes that follow faith, and are done in the estate of grace. For Paul here reasons thus: If no flesh be iustified by workes, then not we beleeuers: 5 but no flesh at all is iustified: therefore not we beleeuers. Dauid, Psal. 143. reasoneth on the same manner: No flesh shall be iustified in thy fight: therefore I cannot, though otherwise I be thy seruant, in keeping thy commandements. When Abraham was the father of all the faithfull, and was come to the highest 10 degree of faith, and abounded in good workes, yet was he not then iustified by workes, Rom. 4. 1, 2. Paul kept a good conscience before God and men, Act. 23. and yet was he not iustified therby, 1. Cor. 4. 4. And he saith, that we are not saued by the workes 15 which God hath ordained that we should walke in, Eph. 2. 9, 10. And the workes that God hath ordained for vs to walke in, are the best workes of all, euen workes of grace. Againe, he saith, that we are not saued by workes of mercie, Tit. 2. 5. It may be obiected, that there is a Cooperation of works and faith, I am. 20 2. 21. I answer, that this Cooperation is not in the act of iustification, nor in the worke of our saluation, but in the manifestation of the truth, and sinceritie of our faith, without hypocrisie. And for the declaration and approbation of this, faith and workes ioyntly concurre. Here then we see it is a pestilent and 25 damnable doctrine of the Papists, when they teach iustification by the workes of the law. Let vs here be warned to take heede of it.

The fourth point is, the Meritorious cause of our iustification: and that is Christ. Here it may be demanded, what is that 30 thing in Christ, by and for which, we are iustified. I answer, the Obedience of Christ, Rom. 5. 19. And it stands in two things, his Passion in life and death, and his Fulfilling of the law ioyned therewith. For by faith the law is established, Rom. 3. 31. Christ was sent in the similitude of sinnefull flesh, that the rigour of the law 35 might be fulfilled in vs, Rom. 8. 4. and Christ is the perfection of the law for righteousnes to all that beleeue, Rom. 10. 4. He that doth not fulfill all things contained in the Law, is accursed, Gal. 3. 10. Seeing therefore we cannot performe the things contained therein, by our selues, we must performe them in the person [Page] of our Mediatour: who hath satisfied for the threatnings of the law by his passion; and hath fulfilled the precepts of the law by his obedience, in all duties of loue to God, and man. We owe to God a double debt. One is, that we are to fulfill the law euery moment, from our first beginning, both in regard of puritie of nature and puritie of action. And this debt was laid 5 vpon vs in the creation, and is exacted of vs in the law of God. The second debt is, a satisfaction for the breach of the law. For this double debt, Christ is be become our Suretie; and God accepts his obedience for vs, it beeing a full satisfaction, according to the tenour of the law. 10

For the better conceiuing of this obedience, foure questions may be demanded. The first is, when this obedience beginnes and ends? Ans. Satisfactorie obedience performed by Christ, beginnes in his incarnation, & ends in his death. Christ saith, Ioh. 4. 34. It is my meate, to doe my fathers will, and to finish 15 his worke. But when was it indeede finished? A little before his passion he said, Ioh. 17. 4. I haue finished the worke which thou gauest me to doe. Againe, in the surrendring of his soule. he saith, It is finished, Ioh. 19. 30. S. Paul saith, Christ was obedient to the death of the crosse, Phil. 2. 8. The triumph of Christ beganne 20 vpon the crosse, Col. 2. 15. and he could not triumph before he had made a full, and perfect satisfaction for vs. When Christ had procured deliuerance from hell, and Right to life euerlasting, he there made a perfect satisfaction for vs, to the iustice of God. And this he did in his death vpon the crosse. For by 25 the death of the Mediatour, we receiue the promise of euerlasting inheritance, Heb. 9. 15. and with one oblation vpon the crosse he perfected them that are sanctified, Heb. 10. 14. and they cannot be perfected, without the perfect obedience of Christ. Christ 30 rose from death, and ascended into heauen in our roome, and stead: and this he could neuer haue done, vnlesse he had made a perfect satisfaction in death. Here it may be asked, If satisfactorie obedience end in the death of Christ, to what vse serue the resurrection, and ascension of Christ, and his fitting at the right hand of the father? Ans. They serue also for our iustification, 35 but after an other sort. For they serue to applie & communicate to vs, and to put vs in possession of the benefits, which Christ hath procured for vs, and purchased by his death. S. Paul saith, He as [...]nded to giue gifts [...], and to fill all[Page]things. Eph. 4. 8. 10. And Christ saith, When I am exalted, I will draw all men to me. Ioh. 12. 32. And he liues for euer to make intercession [...] for vs. Heb. 5. 27.

The second question is, how Christ could obey beeing God; and satisfie for vs beeing man? Ans. Christ must be considered; 5 not meerely as God, or as man, but as God-man, or Man god. For the Godhead doth not redeeme vs without the manhood, nor the manhood without the Godhead. Neuerthelesse, Christ as God and man, may both obey, and satisfie. For, as there are in Christ, two natures, so there are two distinct 10 operations of the said natures. And as the said natures vnited make one Christ; so the operations of the natures concurring and beeing vnited in one, make the compound worke of a Mediatour. Therefore the Obedience of Christ, beeing the worke of a Mediatour, hath in it the operations of both natures. 15 The practise, exercise, or exequution of obedience, is from the manhood: therfore it is said, that Christ bare our sinnes in his bodie vpon the crosse. 1. Pet. 2. 24. that he suffered in the flesh. 1. Pet. 4. 1. that he made a liuing way by the vaile of his flesh. Heb. 10. 20. that we are reconciled in the bodie of his flesh. Coloss. 1. 22. 20 Obedience, i [...], properly a subiection of the will in reasonable creatures to the will of God: now the will of the Godhead of Christ, admits no subiection to the will of God: because the the will of the Godhead (or of God,) is one and the same in all the persons. Christ therefore yeeldes subiection onely in respect 25 of the will of the manhoode: in which he performes obedience. Moreouer, the operation of the Godhead is to make the saide Obedience meritorious and satisfactorie for all that shall beleeue. In this respect Paul saith, God was in Christ reconciling the world vnto himselfe, 2. Cor. 5. 18. and that God shedde 30 his blood. Act. 20. 28. namely, in that nature which the sonne of God assumed. Hence ariseth the value, price, and dignitie of the obedience of Christ.

The third question is, how the Obedience of Christ should be made ours? Ans. By the freedonation of God. For Christ 35 is really giuen vnto vs in the word, and sacraments; and consequently the obedience of Christ is made ours: euen as when a peece of ground is made ours, the commoditie thereof is ours also.

The fourth question is, how the obedience of Christ should [Page] be our iustice? Ans. It is not our iustice in naturall manner: for then it should be in vs: but by a diuine and supernaturall manner, namely, by Gods Acceptation in that he accounts it ours euen as truly, as if it were in vs. And because God accepts it for ours, it is ours indeede: for his willing and approouing of any thing, is the doing of it: and he calls the things that are 5 not, as if they were.

Thus we see what the Obedience of Christ is. And here two errours must be auoided. The one is of some Protestants, lesse dangerous, yet an vntruth; namely, that we are iustified, onely by the Passion of Christ. But if this were so, we should be iustified 10 without fulfilling the law: for (as I haue said) we owe to God a double debt: one by creation, namely, the fulfilling of the law in all things, from our first beginning: the second, since the Fall of Adam, namely, a satisfaction for the breach of the law. Now the Passion of Christ, is a paiment of the second 15 debt, but not of the first; whereas both must be answered. For Cursed is he that doth not continue in all things written in the law, to doe them. The passion of Christ procureth deliuerance from hell, but alone by it selfe considered, it doth not purchase a right to eternall life. 20

Obiect. I. Christ fulfilled the law for himselfe: therefore his passion alone serues for our iustification Ans. Christ as man fulfilled the law for himselfe: that he might be in both natures an holy high Priest, and so continue. Neuertheles as Mediatour, God and man, he became subiect to the law: in this regard 25 he did not fulfill the law for himselfe, neither was he boūd so to doe.

Obiect. II. That which Christ did, we are not bound to doe: but Christ (say some) fulfilled the law for vs: therefore we are not bound to fulfill the law. Ans. That which Christ did, 30 we are not bound to doe, for the same ende, and in the same manner. Now he fulfilled the law in way of redemption, and satisfaction for vs: and so doe not we fulfill the law, but onely in way of thankfulnes, for our redemption.

Obiect. III. The law doth exact both obedience, and the 35 penaltie also. Ans. In the estate of innocencie the law threatned the penaltie, and it onely exacted obedience. Since the fall, it exacteth both obedience, and the punishment. The threatning of the law, exacts the punishment; the precepts exact obediēce. [Page] Obiect. IU. Hebr. 10. 19. By the blood of Christ we haue entrance into the Holy place. Ans. By the blood of Christ, we are to vnderstand the Passion: and the passion may not be seuered from actiue, and voluntarie obedience. For Christ in suffering obaied, and in obeying, suffered. And (as Chrysostome saith) the Homil. 2. in Act Passion is a kind of action. Christ in the oblation of himselfe did 5 not onely offer to God his passion, but also praiers, which are no passions. Heb. 5. 7.

The second errour is of the Papists: who teach, that the thing by which, and for which, a sinner is formally iustified, is 10 remission of sinnes, with inherent justice infused by the holy Ghost. But this cannot be. For inherent iustice, and iustification, are made distinct gifts of God. Paul saith, Christ is made vnto vs of God, wisdome, iustice, sanctification, 1. Cor. 1. 3. Againe, But ye are washed, ye are iustified, and sanctified. 1. Cor. 6. 11. Secondly, 15 the iustice whereby a sinner is iustified, is reuealed without the law. Rom. 3. 21. Now inherent iustice, or the habit of charitie, is reuealed by the law: and the obedience of Christ, is the onely iustice reuealed without the law. For it is a iustice imputed that the law neuer knew: and in this obedience, Christ performed 20 the law, and more too. For he died for his enemies; and so loued his neighbour more then himselfe. Thirdly, God is not onely a iustifier, but also iust in iustifying, Rom. 3. 26. because he iustifieth none but such as bring vnto a him a true and perfect iustice, either in themselues, or in their Mediatour. 25 Prou 17. 15. Now this inward, and inherent iustice is not such. For it is imperfect: because it is increased (as they teach) by a second iustification: and it is in this life mixed with the corruption of the flesh. Fourthly, the righteousnes of a good conscience is an excellent grace, and gift of God: but by it we are 30 not iustified, 1. Cor. 4. 4. Lastly, a close errour is to be noted in this Popish doctrine of iustification. For in Popish learning Remission of sinnes, is not onely an abolishing of the guilt, and the punishment, but also of the corruption of sinne: so as the partie pardoned, and iustified, hath nothing in him, that (as they 35 say) God may iustly hate. And yet Paul iustified, and regenerate saith, otherwise of himselfe; that sinne dwelleth in him; and that the law of sinne rebells in him against the law of his minde, and leads him captiue to sinne. Rom. 7.

The vse of the doctrine. First, in that we are iustified, by an [Page] obedience out of our selues, we are taught, vtterly to denie our selues, and to goe out of our selues, as hauing nothing in vs whereby we may be saued. Here is the foundation of the abnegation of our selues. Secondly, the obedience of Christ must be vnto vs the foundation of our obedience: for he performed all righteousnes for vs, that we might be seruants not of sinne, 5 but seruants of righteousnes in all duties of obedience. And in his obedience we must not onely respect the merit thereof, but also his holy example in loue, mercie, meekenes, patience, &c. and after it, are we to fashion our liues. Thirdly, the obedience 10 of Christ must be the foundation of our comfort. In all daungers, and temptations, we that beleeue are to oppose the obedience of Christ against the fierce wrath of God, against hell, death, and condemnation. Certen beasts, when they are pursued, flie the next way to their dennes, where they hold themselues 15 euen to death. Christ in respect of his obedience, is our hiding place, Rom. 3. 26. he is set forth unto the world as a Propitiatorie. For as the Propitiatorie couered the Arke, and the decasogue, so he couereth our sinnes, and he hides our bodies, & soules, from the furious indignation, and vengeance of 20 God. Let vs therefore by our faith, flie to this our hiding place in the storme and tempest of Gods wrath: and let vs there liue and die. Fourthly, this Obedience is the foundation of our happines. For true happines is, to be eased of our sinnes, Psal. 32. 1. and this ease we haue from Christ, Math. 11. 28. Lastly, 25 the consideration of this obedience, is the foundation of our thankfulnes to God. For if we beleeue that Christ suffered, and fulfilled the law for vs, we are worse then beasts, if we doe not euery way shew our selues thankfull for this mercie.

The fifth point to be considered, is the meanes of iustification, 30 namely; the Faith of Christ. Of which I consider 3. things. The first, what faith is. The Papists define iustifying faith to be a gift of God, whereby we beleeue the articles of faith to be true, and the whole word of God. But thit faith, the deuills hanc. Here they alleadge, that Abraham was the father of all 35 the faithfull, and that his faith was nothing els but a perswasion, that he was able to giue him a child in his old age. Ans. First, the obiect of Abrahams faith was double: one lesse-principall, that he should haue ishew in his old age: the second, more principall, that the Messias his Redeemer should descend [Page] of his loines. And this was the thing which his faith in the promise of God specially aimed at. I answer againe, that Abraham beleeued not onely the power of God, Rom. 4. 21. but also his will, which he had reuealed in the promise, In thy seede all the nations of the earth, shall be blessed. Secondly, it is alleadged, 5 that Christ in the curing of certaine blind men, required no more, but that they should beleeue his power, Math. 9. 28. I answer, that the ende of the miracles of Christ, was to confirme the certentie of doctrine, specially touching his natures, and offices. And therefore a generall faith touching the diuine power, 10 or Godhead of Christ was sufficient, for the obtaining of a miraculous cure. Thirdly, they obiect, that saluation is promised to generall faith, Rom. 10. 9. If thou shalt confesse with thy mouth the Lord Iesus, and beleeue that God raised him from the dead, thou shalt be saued. That Peters faith was generall, Math. 15 16. 10. Thou art Iesus Christ, the sonne of the liuing God. That the Eunuchs faith was of the same kind, Act. 8. 37. I beleeue that Iesus Christ is the sonne of God. Ans. It is a common rule in scripture, that words signifying knowledge, signifie also the motions and good affections of the heart. Psal. 1. The Lord knowes the way of the 20 righteous, that is, knowes, and approoues it. 2. Tim. 2. 19. The Lord knowes who are his, that is, he knoweth and chooseth them. Ioh. 17. 2. This is eternall life to know thee the onely God, that is, to know and acknowledge thee for our God. If this be true in wordes of knowledge, then much more wordes of beleeuing 25 signifie the good motions, and the affiance of the heart. Thus to beleeue Christ to be the sonne of God, in the places before named, is to beleeue that he is God, and withall to fixe our affiance on him: otherwise the deuills beleeue thus much. When Thomas had put his finger in the side of Christ, he saide, My 30 Lord, and my God, Ioh. 20. 28. And to this speech of his Christ faith, Thou hast seene, and beleeued. This then is true faith not onely to beleeue that Christ is God, but also that he is our God.

Iustifying faith in true manner is defined thus: It is a gift, 35 whereby we apprehend Christ, and his benefits. Ioh. 1. 12. to beleeue in Christ, and to receiue Christ, are put both for one. Ioh. 6. faith is the mouth of the soule, whereby we eate the flesh of Christ, and drinke his blood. Ioh. 17. 8. To receiue the word of Christ, to acknowledge it, and to beleeue it, are put all for one. [Page] Paul saith, that the Gentiles did apprehend the iustice which is by faith, Rom. 9. 30. Againe, that we receiue the promise of the spirit by faith. Gel. 3. 14.

This apprehension stands in two things. The first is, to know Christ, as he propounds himselfe in the word, and sacraments. The second is, To applie him and his benefits vnto our 5 selues. This application is made by a supernaturall act of the vnderstanding, when we beleeue that Christ with his benefits is really ours. It may be obiected, that faith is a certen confidence whereby we beleeue in Christ: and so it is described euen in this text. Ans. I. Faith, and confidence, properly are distinct 10 gifts of God: and confidence is the effect, or fruit of faith. For Paul saith, that we haue entrance to God with confidence by faith. Eph. 3. 12. And reason declares as much, for a man can not put his confidence in Christ, till he be assured that Christ with his benefits are his. We doe not rest on his goodnes, of 15 whose loue we doubt. Secondly, I answer that confidence, beeing a most notable effect of faith, is often in scripture, put for faith, and faith is described by it (as it is in this place) and yet for nature they are not one, but must be distinguished.

Furthermore, the grounds of apprehension must be considered. 20 For speciall faith, must haue a speciall, and infallible ground. The grounds are three. The first is this. In the Gospel God hath propounded generall promises of remission of sinnes, and life euerlasting by Christ: and withall he hath giuen a commandement to apply the said promises to our selues. 25 1. Ioh. 3. 23. This is the commandement of God, that ye beleeue in the name of his sonne Iesus Christ: and we cannot beleeue in Christ, till we beleeue Christ to be our Christ. Now then, a generall promise, with a commandement to applie the same to our selues, is in effect as much as a speciall promise. The second 30 ground is this. Rom. 8. 16. The spirit of God testifieth together with our spirit that we are the sonnes of God. In this testimonie, foure things must be obserued. The first, that it is sufficient to certifie and assure vs of our saluation. For if the testimonie of two or three witnesses establish a truth among men, then 35 much more the testimonie of God. The second is, that this testimonie may be certenly knowne; els it is no testimonie vnto vs. The third is, that this testimonie is found and perceiued in the vse of the word, praier, sacraments. The last [...], that it is especially [Page] giuen and felt in the time of great danger and affliction. For when by reason of miserie and trouble, we know not to pray as we ought, then the spirit makes request for vs with groanes that cannot be vttered. Rom. 8. 26. And in afflictions, Paul saith, the loue of God is shedde abroad in our hearts. Now 5 then, if God giue to them that turne vnto him a testimonie that they are the children of God: they for their parts, are by speciall faith to beleeue it. The third ground is this. A speciall faith may be gathered, partly vpon things generally reuealed in the word of God, and partly vpon sense, obseruation, and 10 experience: the same things beeing reuealed generally in the word, and particularly by experience. Vpon this ground may we truly conclude the forgiuenes of our sinnes, & the saluation of our soules, on this manner: He which beleeueth, hath the forgiuenes of his sinnes: but I beleeue in Christ (saith he which 15 beleeueth:) therefore my sinnes are forgiuen me. The maior or first part, is expressed in the Word; the minor or second part is found true by experience, and by the testimonie of the conscience, which is a certen Testimonie. For Paul saith. This is my reioycing, the testimonie of my conscience. 2. Cor. 1. 12. And the conclusion, 20 is the conclusion of speciall faith. If this be not a good and sufficient ground, there is almost no speciall faith in the world.

Lastly, we are to consider the degrees of Apprehension, and they are two: there is a weake apprehension, and there is a strong 25 apprehension, is there is a weake and a strong faith. The weake faith, and apprehension is, when we endeauour to apprehend. This endeauour is, when we bewaile our vnbeleefe, striue against our manifold doubtings, will to beleeue with an honest heart, desire to be reconciled to God, and constantly vse the 30 good meanes to beleeue. For God accepts the will to beleeue for faith it selfe, and the will to repent for repentance. The reason hereof is plaine. Euery supernaturall act presupposeth a supernaturall power, or gift: and therefore the will to beleeue and repent, presupposeth the power and gift of faith, and repentance 35 in the heart. It may be obiected, that in the mindes of them that beleeue in this manner, doubtings of Gods mercie abound. Ans. Though doubtings abound neuer so, yet are they not of the nature of faith, but are contrarie to it. Secondly, we must put difference between true apprehension, & strong apprehension, [Page] and strong apprehension. If we truly apprehend, though not strongly, it sufficeth. The palsie-hand is able to receiue a gift, though not so strongly as an other. The man in the Gospel said, Lord, I beleeue, helpe mine vnbeleefe, Mar. 9. 24. that is, helpe my faith which by reason of the smalnes thereof may rather be called vnbeleefe, then faith. This is the common 5 faith of true beleeuers. For in this world, we rather liue by hungring and thirsting, then by full apprehending of Christ: and our comfort stands rather in this, that we are knowne of God, then that we know God.

The highest degree of faith is, a full perswasion of Gods 10 mercie. Thus saith the holy Ghost, that Abraham was not weake through vnbeleefe, but strong in faith, Rom. 4. 20. But wherein was this strength? In that he was fully perswaded, that God, which had promised would also performe it. This measure of faith is not incident to all beleeuers, but to the Prophets, Apostles, martyrs; 15 and such as haue beene long exercised in the schoole of Christ. And this appeares by the order, whereby we attaine to this degree of faith. First, there must be a knowledge of Christ: then followes a generall perswasion of the possibilitie of pardon, 20 and mercie, whereby we beleeue that our sinnes are pardonable. An example whereof we haue in the prodigall child, Luk. 14. 18. After this, the H. Ghost worketh a will and desire to beleeue, and stirres vp the heart to make humble and serious inuocation for pardon. After praier instantly made, followes a setling and quieting of the conscience, according to the promise, 25 Math. 7. 7. Knocke, it shall be opened, seeke ye shall finde, aske ye shall receiue. After all this, followes an experience in manifold obseruations of the mercies of God, and loue in Christ: and after experience, followes a full perswasion. Abraham had not this full perswasion, till God had sundrie times spoken to 30 him. Dauid, vpon much triall of the mercie, & fauour of God, growes to resolution, and saith, Psal. 23. 6. Doubilesse kindnes and mercie shall follow me all the daies of my life.

This distinction of the degrees of faith, must the rather be obserued; because the Papists suppose that we teach, that euery 35 faith is a full perswasion, and that euery one among vs hath this perswasion. Which is otherwise. For certentie we ascribe to all faith, but not fulnes of certentie. Neither doe we teach, that all men must haue a full perswasion, at the first.

[Page] The vse. If that be the right faith, which apprehends and applies Christ vnto vs, then is it a poore and miserable faith of the Papist, to be baptized, and withall to beleeue as the church doth, when it is not knowne what the Church beleeues.

Of the same kind is the faith of the multitude amōg vs, whose faith is their good meaning, that is, their fidelitie, and truth in 5 their dealings.

Lastly, if that be faith which truly apprehends Christ, there is little true faith in these last daies. For though the merit of Christ be apprehended by faith, yet is not the efficacie of his death: and that appeares by the bad and vnreformed liues of 10 them that professe the Gospel. Indeede, many say they haue and euer had, a strong perswasion of Gods mercie: but in the most of them it is but a strong imagination: for their faith was conceiued without the word, praier, sacraments: and it is seuered from Good life. We are then all of vs carefully to seeke 15 for this true and liuely faith. And the rather, because faith and repentance, are possible to all that by grace doe will it. Nay, they which will to beleeue and repent, haue begunne to beleeue and repent: God accepting the will for the deede. Luk. 11. 13. 20 And hauing attained to a measure of true faith, we must goe on and seeke to iustifie our selues: but yet (as S. Iames teacheth, c. 2.) iustifie our faith by good workes: and then shall our faith be a meanes to iustifie vs, in life and death.

The second point to be considered concerning faith, is the manner how it iustifieth. The Papists teach, that it iustifieth, 25 because it stirreth vp good motions and good affections in the heart, whereby it prepareth and disposeth man, that he may be fit to receiue his iustification: againe, because it beeing an excellent vertue meriteth that God should iustifie. But this is 30 false which they say. For if faith iustifieth by disposing the heart, then there must be a space of time betweene iustification and iustifying faith: but there is no space of time betweene them. For so soone as a man beleeues, he is presently iustified. For euery beleeuer hath the promise of remission of sinnes and life euerlasting. Againe, in the case of iustification, Paul opposeth 35 beleeuing and doing: faith, and workes of the law: faith therefore doth not iustifie as a worke, or as an excellent vertue, bringing forth many diuine and gratious operations in vs. Nay the proper action of faith, which is Apprehension, doth not iustifie [Page] of it selfe: for it is imperfect, and is to be increased to the ende of our daies.

Faith therefore iustifieth, because it is an instrument to apprehend, and applie that which iustifieth, namely, Christ and his obedience. As the Israelites stung of fierie serpents were cured, so are we saued: Ioh. 3. 16. the Israelites did nothing at 5 all, but onely looke vpon the brasen serpent; so are we to doe nothing for our iustification and saluation, but to fixe the eye of our faith on Christ. The bankrupt paies his debt by accepting the paiment made by his suretie. It is the propertie of true religion to depresse nature, and to exalt grace: and this is done 10 when we make God, the onely worker of our saluation, and make our selues to be no more but receiuers of the mercie and grace of God by faith, & receiuers not by nature, but by grace, reaching out the beggers hand, namely our faith in Christ, to receiue the gift or almes of mercie. 15

The last point is, that faith alone iustifieth. For here Paul saith, that we are iustified by faith, without the workes of the law: and that is as much as if he had said, by faith alone. Some Papists to helpe themselues translate the words of Paul thus, Knowing that a man is not iustified by the workes of the law, [ [...]] if not by 20 faith, that is, except faith goe withall: then if faith be ioyned with workes, (say they) workes iustifie. I answer, that this manner of translation corrupteth the text. For [ [...]] must here be translated, but: as appeares by the wordes following, We haue beleeued in Christ, that we might be iustified by faith in Christ without 25 the workes of the law. We cannot doe more in the curing of our spirituall diseases, then in the curing of the diseases of our bodie: of which Christ saith, Onely beleeue, Mark. 5. 36. When Abraham abounded both in faith and works, Rom. 4. it is said, that he was iustified by faith without workes. 30

This doctrine is of great vse. First, we learne hence, that a man is iustified by the meere mercie of God: and that there is excluded from iustification, all Merit of congruitie, all meritorious workes of preparation, wrought by vs, all Cooperation of mans will with Gods grace, in the effecting of our iustification. 35

Secondly, we learne, that a man is iustified by the meere merit of Christ: that is, by the meritorious obedience, which he wrought in himselfe, and not by any thing wrought by him in [Page] vs. Here then our merits, and satisfactions, and all inward iustice, is excluded from the iustification of a sinner. To this end Paul saith, that we are iustified freely by the redemption that is in Christ, Rom. 3. 24. that we are made the iustice of God in him (and not in vs.) 2. Cor. 5. 21. that he gaue himselfe to deliuer vs, Gal. 1. 5 4. that he hath purged our sinnes by himselfe, Heb. 1. 3. and not by any thing in vs. Hence it appeares, that the Papists erre, and are deceiued, when they teach that Christ did merit, that we might merit, and satisfie for our selues: for then we should not be iustified by our faith alone. 10

Thirdly, hence we learne, that a sinner is iustified by meere faith: that is, that nothing within vs concurres as a cause of our iustification, but faith; and that nothing apprehends Christs obedience for our iustification, but faith. This will more easily appeare, if we compare faith, hope, and loue. Faith is like an 15 hand, that opens it selfe to receiue a gift, and so is neither loue, nor hope. Loue is also an hand, but yet an hand that giues out, communicates, and distributes. For as faith receiues Christ into our hearts: so loue opens the heart, and powers out praise and thanks to God, and all manner of goodnes to men. Hope 20 is no hand, but an eye that wishly looketh, and waiteth for the good things, which faith beleeueth. Therefore it is the onely propertie of faith to claspe and lay hold of Christ, and his benefits.

It is obiected, that true faith is neuer alone. I answer thus. 25 Faith is neuer alone in the person iustified, nor in godly conuersation: but is ioyned with all other vertues. Yet in the act, and office of iustification, it is alone. The eye in the bodie is not alone: beeing ioyned with all other parts, hand, foote, &c. neuerthelesse, the eye in seeing is alone. For no part of the bodie 30 seeth, but the eye.

Secondly, it may be obiected, that beeing iustified by faith alone, we are saued by faith alone: and so may liue as we list. I answer, faith must be considered as an Instrument, or as a way. If it be considered as an instrument to apprehend Christ to 35 our saluation, we are onely saued by faith, on this manner. Yet if faith be considered as a way, we are not onely saued by faith. For all other vertues and workes are the way to life as well as faith, though they be not causes of saluation.

Thirdly, it is obiected, that not onely faith, but also the sacraments [Page] serue to applie Christ: I answer, they are saide to applie, in that they serue to confirme faith, whole office is to applie. And here let vs take notice of the errour of the Papists, who teach that our satisfactions, serue to applie the satisfaction of Christ, and the sacrifice of the Masse, to applie the sacrifice of Christ vpon the crosse: whereas nothing indeede applies but 5 faith.

In the sixt place, we are to consider the kindes of iustification. The Papists make two: one, when a man of an euill man is made a good man: the second, when a good man is made 10 better: and this, they say, is by workes. But it is false which they teach. For the Iewes which were borne an holy and peculiar people to God, by meanes of the couenant, were iustified (as Paul here saith) by faith, without workes. Againe, he saith, that the very ende of our beleeuing is, that we may be iustified by faith 15 without workes. Therefore there is one onely iustification, and no more: and that by faith without workes.

The seuenth point is, the ground of this doctrine of iustification by faith without workes. And it is laid downe in the end of the 16. verse, No flesh shall be iustified by the workes of the law. 20 And this ground is taken, as I suppose, from Psalme 143. v. 2. It may be alleadged, that Dauid saith thus, No flesh shall be iustified in thy sight, and that the other words, [by the workes of the law,] are not expressed. I answer, that the Apostles, and Christ in citing places of the old Testament, applie them, and expound 25 them, and hereupon sometime adde words without adding to the sense. Moses saith, Him shalt thou serue. Deut. 6. 16. Christ alleadging the same wordes, saith, Him onely shalt thou serue, Math. 4. 10. Dauid saith, Sacrifice and burnt offering thou wouldest not, but mine eares hast thou pearced, Psal. 40. 7. the author to 30 the Hebrewes citing this text, saith, Sacrifice and burnt offering thou wouldest not, but a bodie hast thou fitted me, Heb. 10. 5. And thus the pearcing of the eare is explaned. For indeede it signifies to be made obedient: and to this ende was a bodie giuen to Christ, that he might obey his fathers will. 35

The eight, and last point is, the practise of them that are iustified, and that is to beleeue, or put their trust in Christ. Trust in the Lord (saith the Prophet) and ye shal be assured; 2. Chron. 20. 20. And Salomon saith, Roll your care on the Lord, Prou. 16. 2. By meanes of this faith the heart of the righteous is fixed and [Page] stablished. Psal. 117. 7, 8. For the better practise of this dutie, two rules must be remembred. The one is, that faith and the practise thereof, must raigne in the heart, and haue all at command. We must not goe by sense, feeling, reason, but we must shut our eyes, and let faith keepe our hearts close to the promise 5 of God. Nay faith must ouerrule nature, and command nature, and the strongest affections thereof. Thus Abraham beleeued against hope, and by faith was content to offer his naturall and onely begotten sonne. Hebr. 11. If faith ouerrule nature, then much more must it haue all the lusts and corruptions 10 of nature at command. The second rule is, that when we know not what to doe, by reason of the greatnes of our distresse, we must then fixe our hearts on Christ without seperation. He that climes vp a ladder, or some steepe place, the higher he goes, the faster he holds. 2. Chron. 20. 12. Iob. 13. 12. 15 Hence is true comfort. Psal. 27. 13.

17 And if while we seeke to be made righteous by Christ, we our selues are found sinners, is Christ 20 the minister of sinne? God forbid.

For the better vnderstanding of the latter part of this chapter, it must be obserued, that Paul directs his speach not onely 25 to Peter, but also to the Iewes that stood by, beeing maintainers of iustification by the law.

Some thinke, that in this verse Paul makes an obiection in the person of the false Apostles, on this manner. If we be iustified by Christ alone, without the obseruation of the law, then 30 there is no difference betweene vs Iewes and the Gentiles; but we are as deepe sinners as they: and if this be so, then Christ is the minister of sinne. And then they say, to this Paul answers, God forbid. But I somewhat doubt, whether this be the sense of the words, because Paul doth not make a direct confutation of 35 this obiection in the words following.

Therefore I rather suppose, that Paul continues his former speach, euen to the ende of the chapter: and that in these words he vseth a third reason, to disswade Peter from haulting, betweene the Iewes and Gentiles. And the reason will the better [Page] appeare, if we search the meaning of the words. If, while we be iustified by Christ, that is, by faith in Christ, without the workes of the law. We are found sinners, that is, found in our sinnes, not fully iustified, but are further to be iustified by the workes of the law. Is Christ the Minister of sinne? that is, doth it not hence follow, that Christ ministred vnto vs occasion of sinne, in that 5 he hath caused vs to renounce the iustice of the law? God forbid, that is, ye doe all hold it with me as a blasphemie, that Christ should be the minister of sinne.

The argument then is framed thus. If beeing iustified by Christ, we remaine sinners, and are further to be iustified by 10 the law, then Christ is the minister of sinne: but Christ is no minister of sinne: therefore they which are iustified, neede not further to be iustified by the law.

The vse. First, we learne hence, that it is a blasphemie to make Christ the minister of sinne, who is the minister of righteousnes, 15 yea iustice it selfe. Isa. 53. 11. Dan. 9. 25. He brings euerlasting righteousnes. Ioh. 1. He is the lambe of God that takes away the sinnes of the world. Of this all the Prophets giue testimonie. Act. 10. 43. Therefore Atheists are no better then deuills, 20 that recken him among the false Prophets of the world. And many of them that professe Christ are greatly to be blamed, that make Christ the greatest sinner in the world: because Christ died for them: therefore they prefume of mercie, and take libertie to liue as they list. 25

Againe, Paul here teacheth, that they which are iustified by Christ, are perfectly to be iustified; and neede not further to be iustified by any thing out of Christ; as by the workes of the law. It may be obiected, that they which are iustified feele themselues to be sinners. Rom. 7. 14. Ans. The corruption of 30 original sinne, is in them that are iustified: yet is it not imputed to them by God, and withall, it hath receiued his deadly wound by the death of Christ. Therefore they which are iustified, are not reputed sinners before God. Againe, it may be obiected, that they which are iustified, must confesse themselues to be sinners to the very death. Ans. Confession of sinne is not 35 a cause, but a way for the obtaining of pardon. Prou. 28. 14. 1. Ioh. 1. 9. The vncouering of our sinnes is the way to couer them, before God. The sinnes therefore of men iustified, vpon their humble and serious confession, are not sinnes imputed, [Page] but couered.

Vpon this doctrine it followes, that there is not a second iustification, by workes, as the Papists teach. For he that is iustified by Christ, is fully iustified, and neede not further be iustified by any thing out of Christ, as by the law. Againe, the same 5 persons teach, that our sinnes are done away by the death of Christ, and we iustified in our baptisme: and that if we fall, and sinne after baptisme, we must doe workes of penance that we may satisfie Gods iustice, and be further iustified by our works and sufferings. But then, by their leaues, after we are iustified 10 by Christ, we are found sinners, and we are further to be iustified, by our owne workes. Now this is the point, which Paul here confuteth.

Againe, by this doctrine we learne, that Christ alone is by himselfe sufficient, for our iustification. In him (saith Paul) are 15 we complete, Col. 2. 14. He is a well of grace and life neuer dried vp. Ioh. 4. 14. Thirdly, we must content our selues with him alone, and with his obedience for our iustification, despising (in respect of him) all merits, and satisfactions done by man.

Lastly, here we see what must be the care of men in this 20 world, namely, to seeke to be iustified by the faith of Christ. It was Pauls principall desire to be found in Christ, hauing not his owne righteousnes, but the righteousnes which is by the faith of Christ. Phil. 3. 10. The like desire should be in vs all.

18 For if I build againe the things, 25 which I haue destroied, I make my selfe a transgressour.

By things destroyed, Paul meanes the workes, or the iustice of 30 the law, as appeares by the next verse following, where rendering a reason of this he saith, by the law I am dead to the law.

These words, depend on the former thus. Paul had said before, that Christ was not a minister of sinne vnto vs: and here 35 he prooues it thus. He that builds, the iustice of the law which he hath destroied, is a minister of sinne, or makes himselfe a sinner: but the Iewes, and Peter by his example build the iustice of the law, which they haue destroied, and so doth not Christ: therefore the Iewes, and Peter, make themselues sinners, [Page] and Christ doth not make vs sinners.

Here let vs obserue the modestie and meeknes of Paul. The things which he speakes, concerne Peter, and the Iewes: yet least he offend them, he applies them to himselfe. This care, not to offend, was in Christ: who was rather willing to depart 5 frō his right, then to offend. Matth. 17. 27. And Paul biddes vs please all men in that which is good.

Here againe it is Pauls doctrine, that we make our selues offendours, when we build that which we haue lawfully destroied. Thus Teachers are great offenders, when good doctrine is 10 ioyned with bad conuersation. For good doctrine destroies the kingdome of darknes, and bad conuersation builds it vp againe. Thus rulers are great offenders when good counsell, and bad example goe together. For good counsell beats downe wickednes, and bad example sets it vp againe. Thus beleeuers 15 in Christ are great offenders, when reformed religion, and vnreformed life are ioyned together, as often they are. For then vnreformed life builds the kingdome of sinne, which Christ hath destroied.

Further, we are here taught to be constant in that which is 20 good, Tit. 1. 9. and to hold fast the Gospel which we professe. We haue put vnder foote the Popish religion for this many yeares: our dutie is to be constant herein, and no way to build either in word, or deede, that which we haue to the vttermost of our power destroied. 25

19 For I through the law, am dead to the law, that I may liue vnto God. 30

In these words, Paul sets downe a second reason, to prooue Christ to be no minister of sinne, in abolishing the iustice of the law. And the reason is framed thus: We Iewes, iustified by Christ, are dead to the law, not to liue as we list, but to liue to 35 the honour of God. Therefore Christ in taking away the iustice of the law, is not the minister of sinne.

Here three points are propounded: the first is, that the person iustified, is dead to the law: the second, that he is dead to the law by the law: the third, that he is dead that he may liue [Page] vnto God.

For the better vnderstanding of the first point, we must seach what is meant by dying to the law. Here the law is compared to an hard and cruell master: and we to slaues, or bondmen: who so long as they are aliue, they are vnder the dominion, and at the command of their masters: yet when they are 5 dead, they are free from that bondage, and their masters haue no more to doe with them. Here then, to be dead to the law, is to be free from the dominion of the law. And we are free, in foure respects. First, in respect of the accusing, and damnatorie 10 sentence of the law. Rom. 8. 1. Secondly, in respect of the power of the law, whereby as an occasion it prouoketh and stirreth vp the corruption of the heart in the vnregenerate. Rom. 7. 8. Thirdly, in respect of the Rigour of the law, whereby it exacteth most perfect obedience for our iustification. Thus Paul 15 here saith, that he is dead to the law. Lastly, in respect of the obligation of the conscience, to the obseruation of Ceremonies. Col. 2. 20. Thus are all persons iustified by the faith of Christ free from the law.

Hence we learne, that the Papists erre, and are deceiued, 20 when they teach, that the Law and the Gospel are one for substance of doctrine. For then they which are iustified by Christ, should not onely be dead to the law, but also to the Gospel. Now the Scripture saith not, that persons iustified are dead to the Gospel.

They erre againe, in that they teach, that persons iustified 25 by the merit of the death of Christ, are further to be iustified by the workes of the law. For he that is iustified by Christ, is dead to the law: but if we be iustified by workes, then are we by Christ made aliue to the law.

Thirdly, here we see how long the dominion of the law 30 continueth, and when it endeth. The law raignes ouer all men without exception, till they be iustified. When they once beginne to beleeue in Christ, and to amend their liues, then the dominion of the law ceaseth, and they then are no more vnder 35 the law, but vnder grace. Here all such persons as liue in the securitie and hardnes of their hearts, are to be admonished to repent of their sinnes, and to beginne to turne vnto God. For they must know, that they liue vnder a most hard and cruell master, that will doe nothing but accuse, terrifie, & condemne [Page] them, and cause them to runne headlong to vtter desperation. And if they die beeing vnder the law, they must looke for nothing but death and destruction without mercie. For the law is mer [...]ilesse. This consideration serueth notably to awake them that are dead in their sinnes. Againe, all such as with true and honest hearts haue begunne to repent and beleeue, let them be 5 of good comfort. For they are not vnder the dominion of the law, but they are dead to the law, and vnder grace, hauing a Lord, who is also their mercifull Sauiour, who will giue them protection against the terrours of the law, and spare them as a 10 father spares his child that serues him, and not breake them though they be but as weake and bruised reedes, and as smoaking flaxe.

The second point is, touching the meanes of our death to the law, and that is, the Law. Here some by the law, vnderstand 15 the law of faith, that is, the Gospel. Rom. 3. 27. And they make this to be the meaning of the words, By the law of Christ, that is, by the Gospel, I am dead to the Law of Moses. But this sense, though it be a truth, yet will it not stand in this place. For it is the question, whether by the gospel we be freed from the law? 20 Now Paul, a learned disputer, would not bring the question to prooue it selfe. Therefore, I take the true meaning of the words to be this: By the law of Moses, I am dead to the law of Moses. It may be demanded, how this can be, considering the law is the cause of no good thing in vs? For it is the ministerie of death 25 and condemnation. 2. Cor. 8. 7. 9. Againe, that which the law cannot reueale, it cannot worke: but the law neither can, nor doth reueale faith in Christ, the death to the law, nor repentance, &c. therefore the law is no cause to worke them. It may peraduenture be said, that the law workes repentance, and sorrow 30 for sinne. I answer, there is a double Repentance. One Legall, the other Euangelicall. Legall is, when men haue a sight of their sinnes, and withall are grieued for the punishment thereof. This repentance is wrought by the ministerie of the law: it was in Iudas: and it is no grace of God; but of it selfe it is the 35 way to hell. Euangelicall Repentance is, when beeing turned by grace, we turne our selues to God. This repentance is a gift of grace, and is not wrought by the law, but by the ministerie of the Gospel. Again, there is a Legall sorrow, which is a sorrow for sinne, in respect of the punishment: this is no grace, and it [Page] is wrought by the law. Euangelicall sorrow, is sorrow for sinne, because it is sinne. This indeede is a grace of God; but it is not wrought by the law, but by the preaching of mercy and reconciliation: and it followes in vs vpon the apprehension of Gods mercie by faith. The law then beeing the cause of no good thing in vs, it may be demanded (I say) how we should be dead 5 to the law, by the law? Ans. Though the law be not a cause of this death to the law, and so to sinne: yet it is an occasion thereof. For it accuseth, and terrifieth, and condemneth vs: and therby it occasioneth, or vrgeth vs to flie vnto Christ, who is the 10 cause that we die vnto the law. As the needle goes before, and drawes in the third, which sowes the cloth; so the law goes before, and makes a way that grace may follow after, and take place in the heart. Thus must this place be vnderstood, and all other places that speake of the law in this manner: as Rom. 15 7. 8. &c.

The third point is, touching the ende of our death to the law: and that is, that we may liue to God. It may be demanded, what life this is, whereby we liue to God? Ans. There is a naturall, and a spirituall life. Naturall life is that, which we receiue 20 from Adam by generation: and it is the function of naturall faculties, in liuing, moouing, vse of senses, and reason. Spirituall life, is that which we receiue from Christ by regeneration: and it is the action, motion, or operation of the spirit in vs. This life is called by Paul, the life of God, Eph. 4. 18. And this is the life 25 which he speakes of in this place. And it is described by many things. First, by the ende, and vse of it. For it serues to make vs to liue to God, that is, to the honour and glorie of God. And we liue to God by liuing wisely, godly, iustly. Tit. 3. 12. Wisely, in respect of our selues: godly, in respect of God: iustly, in respect of 30 men:

That we may liue wisely, we must obserue two rules. The first: we must labour with all diligence, and with all speede, that we may be worthie to stand before the sonne of man at his comming. And therefore we must labour to be in Christ, 35 hauing true faith and good conscience. Eph. 5. 15. Luk. 21. 36. Consider also the example of Paul. Act. 24. 16. It is true wisdome to be wise for our soules, and for euerlasting happines: and it was the follie of the foolish virgins, that they did not surnish themselues with the oyle of grace in time conuenient. [Page] The second rule: we must in this world come as neere heauen and the happines of life euerlasting, as may be. Psal. 3. 14. And for this cause we must ioyne our selues to the assemblies where the word is preached, praier made, and sacraments administred: for there is the gate of heauen. Consider the practise of Moses, Heb. 11. 25, 26. and of Dauid, Psal. 84. 10. Againe, beeing 5 absent from heauen both in bodie and soule, yet we must haue our conuersation there, by the cogitation of our mindes, and by the affections of our hearts. Phil. 3. 21.

That we may liue godlily, seuen rules must be remembred. The first: we must bring our selues into the presence of the 10 inuisible God: yea, we must set our thoughts, wills, affections, and all we doe in his sight and presence: and we must euermore remēber whatsoeuer we doe, that we haue to deale with God himselfe. In this regard Enoch is said to walke with God, 15 Gen. 5. 24. Abraham and Isaac before God, Gen. 17. 1. and 48. 15. and Dauid, Psal. 116. 9. and 139. all. and Cornelius, Act. 10. 33. and Paul, 2. Cor. 7. 17.

The second: we must take knowledge of the will of God in all things, whether it be reuealed in the word, or by 20 any euent. It is not enough to know Gods will, but when time and place serues, we must acknowledge it. Rom. 12. 2. Col. 1. 10.

The third: we must bring our selues in subiection to the knowne will of God, and captiuate all our senses vnto it: and suffer God to set vp his kingdome in vs. Rom. 12. 1. 25

The fourth: when we haue offended God, we must instantly humble our selues before his maiestie, confessing our offences, and making instant deprecation for mercie. Thus did Ezra, chap. 9. and Daniel, chap. 9. and Dauid, Psal. 32. 3.

The fifth: in all our miseries and aduersities, we must be silent 30 in our hearts, by quieting our wills in the good will of God. Psal. 4. 4. Examine your selues, and be still. Psal. 37. 7. be silent to Iehoua. Consider the example of Aaron, Leuit. 10. 3. of Dauid, Psal. 39. 9. of the Iewes, Act. 11. 18.

The sixth: in all things we doe or suffer, we must depend 35 on the goodnes, prouidence, and mercie of God, for the successe of our labours, and for ease or deliuerance out of miserie. This is to liue by faith: and, as Peter saith, 1. Pet. 3. 17. to sanctifie God in our hearts.

[Page] The last: in all things we must giue praise and thankes to God: and that for our miseries, and afflictions, Iob 1. 22. for in them, God mingles his iustice, with mercie, whereas he might vtterly condemne vs.

That we may liue iustly in respect of men, two rules must be 5 obserued. The first: we must make God in Christ, our treasure and our portion, and his fauour and blessing, our riches. Then shall not the vile sinnes of auarice, and ambition, beare sway in vs: and then shall we learne with Paul to be content in any estate, Phil. 4. 11. because howsoeuer the world go, we haue 10 our portion and treasure. The second, we must loue God in louing of man: and serue him in doing seruice to men by the offices and duties of our callings. They which labour in their callings for this end to get riches, honours, and to set vp themselues in this world, prophane their callings, and practise iniustice. 15 For not selfe loue, but loue to God, in duties of loue to men, must beare sway in all our actions.

Thus we see what it is to liue to God. Now we are all to be exhorted, to order our liues in this manner. For first of all, we are Gods: and therefore we must glorifie God both in our bodies 20 and soules, 2. Cor. 6. 20. Secondly, the end of our iustification and redemption is, that we may liue to God. And it is great wickednes to peruert the order of God, by liuing to our selues and the iusts of our hearts. Thirdly, there be three degrees of life: one is in this life, a spirituall and a renewed life: the second 25 in death, when the bodie goes to the earth, and the soule to heauen: the third, in the last iudgement, when bodie and soule reunited, enter into the presence of God. Therefore that we may be saued, we must liue vnto God in this life: for we can neuer come to the second degree of life, but by the first. And 30 we must not imagine, that we can steppe immediatly out of a leud and wicked life, into euerlasting happines in heauen. Lastly, the grace of God in the ministerie of the Gospel hath appeared, and long taught vs, and called vpon vs, to liue vnto God. Therefore vnlesse we be ashamed and confounded for 35 our sinnes, and beginne with all speede to liue vnto God, it will be worse with vs, then with Sodom and Gomorrha, and many other nations.

20 I am crucified with Christ: [Page]Thus I liue, yet not I any more, but Christ liues in me. And in that I now liue in the flesh, I liue by the faith of the sonne of God, who hath 5 loued me, and giuen himselfe for me.

Whereas Paul said before, I am dead to the law, here he declares the reason of it, when he saith, I am crucified with Christ. 10 Againe, here Paul sets downe the true preparation to spirituall life. For God first kills, and then he makes aliue. And the measure of spirituall life, is according to the decay of originall sinne. This preparation, stands in two things: the first is, fellowship with Christ in his crosse, and Passion, in these words, 15 I am crucified with Christ. The second, is Ab [...]egation, or Annihilation (as some call it) in these words, Not I any more.

I am crucified with Christ.

For the better vnderstanding of these words, we must obserue, 20 first, that Paul speakes not this of himselfe particularly, but he speakes in the person of the Christian Iewes, before whome he now reasoneth with Peter: nay in the person of all beleeuers. For all that beleeue are buried into his death. Rom. 6. 4. Secondly, it must be obserued, that Paul speakes this of himselfe 25 not as he is a man consisting of bodie and soule, but as he is a sinner carrying about him the bodie of sinne. Rom. 6. v. 6. Further, it may be demanded, vpon what ground he should say, I am crucified with Christ? Ans. There be two reasons of this speach. One is, that Christ vpon the crosse, stood not as a 30 priuate person, but as a publicke person, in the roome, place, and stead of all the Elect: and therefore when he was crucified, all beleeuers were crucified in him; as in the Parlament, when the Burgesse giues his voice, the whole corporation is said to consent by him, and in him. The second reason is this. In the 35 conuersion of a sinner, there is a reall donation of Christ, and all his benefits vnto vs: and there is a reall vnion, whereby euery beleeuer is made one with Christ. And by vertue of this vnion, the crosse and passion of Christ, is as verily made ours, as if if we had beene crucified in our owne persons. Hereupon [Page] Paul saith in the time present, I am crucified with Christ; There are like phrases in Paul, We are dead with Christ: we are risen with him: we sit with him in heauenly places. Eph. 2. 6. Col. 3. 1. and they are in the same manner to be expounded. Moreouer, the benefits that arise of this communion with Christ in his 5 passion, are two. One is, Iustification from all our sinnes, Rom. 6. 7. The second, is Mortification of sinne by the vertue of the death of Christ, after we are ingrafted into him. Thus much of the meaning.

The vse. Superstitious persons take occasion by the passion 10 of Christ, to stirre vp themselues to sorrow, compassion, and teares, by considering the pitifull handling of Christ, the sorrow that pearced the heart of the virgin Marie, and the crueltie of the Iewes. But this is a humane vse, that may be made of euery historie. 15

The right vse is this: we are in minde and meditation to consider Christ crucified: and first, we are to beleeue, that he was crucified for vs. This beeing done, we must goe yet further, and as it were spread our selues on the crosse of Christ, beleeuing and withall beholding our selues crucified with him. 20 Thou wilt say, this is a hard matter, I cannot doe it. I say againe, this is the right practise of faith: striue therefore to be setled in this, that the bodie of thy sinne is crucified with Christ. Pray instantly by asking, seeking, knocking, that thou maist thus beleeue. This faith, and perswasion, is of endles vse. First, it is 25 the foundation of thy comfort. If thou beleeue thy selfe to be crucified with Christ: thou shalt see thy selfe freed from the dominion of the law and sinne, from hell, death, and condemnation; and to thy great comfort shall see thy selfe to triumph ouer all thy spirituall enemies. For this Christ doth, Col. 2. 14. 30 and thou dost the same, if thou be setled in this, that thou art crucified with him. Secondly, vpon this perswasion, thou shalt feele the vertue of the death of Christ to kill sinne in thee, and to raise thy dead soule to spirituall life. When the Sunamites child was dead, Elisha went and lay vpon him applying face to 35 face, hand to hand, and foote to foote: and then his flesh waxed warme, and reuiued, 1. King. 4. 34. euen so applie thy selfe to Christ crucified, hand to hand, foote to foote, heart to heart; and thou shalt feele in thy selfe a death of sinne, and the heat of spirituall life to warme and inflame thy dead heart. Thirdly, if [Page] thou beleeue thy selfe to be crucified with Christ, thou shalt see the lēgth, the breadth, the height, the depth of the loue of god in Christ. For thy sinnes are the swords, and the speares that crucified Christ: and yet thou hast all the benefit of his passion. Lastly, if thou canst beleeue that thou art crucified with Christ, thou shalt further be assured, that he is partner with 5 thee in all thy miseries and afflictions, to ease thee, and to make thee to beare them. 1. Pet. 4. 13. Col. 1. 24.

The duties hence to be learned, are these. First, if thou be crucified with Christ, then must thou applie thy heart to crucifie 10 the bodie of corruption in thee, by praier, fasting, by auoiding the occasions, by abstaining frō the practise of sinne, and by all good meanes. Behold a man hanged vpon a gybbet. Thou seest he hath satisfied the law: and there is no further iudiciall proceeding against him: and withall thou seest 15 how he ceaseth from his thefts, murders, blasphemies: euen so if thou canst behold thy selfe spred vpon the crosse of Christ, and crucified with him, there will be in thee a new minde and disposition, and thou wilt cease from thine old offences. Againe, beeing crucified with Christ, thou must be conformable 20 to Christ in thy sufferings. He suffered in loue; and the more his passion increased, the more he shewed his loue: euen so in thine afflictions and sufferings, thy loue to God & man must be increased, though man be the cause of thine afflictions. Secondly, Christ suffered in obedience: Not my will, but 25 thy will be done: euen so in all thy sufferings, thou must resigne thy selfe to God, and quiet thy selfe in his will. Thirdly, Christ suffered in all humilitie, humbling himselfe to the death of the crosse: euen so we, in, and vpon our afflictions, are to humble our selues vnder the mightie hand of God, confessing our 30 sinnes, and intreating for pardon. Fourthly, he suffered in faith as man depending on his fathers goodnes, euen in the middest of his passion: euen so are we to doe. Fifthly, he went on constantly in his sufferings to the very death: euen so are we to suffer in the resisting of sinne euen vnto the shedding of 35 our blood. Lastly, the principall care of Christ was, to see the fruit of his sufferings: so when we are distressed, our care must rather be to see the fruit of our distresse, then to seeke deliuerance. This conformitie with Christ in his passion, is an infallible worke and token of the child of God, and a signe that we [Page] are crucified with Christ.

Againe, here we are to take notice of the false faith of many men. They can be content to beleeue that Christ was crucified for them: but there they make a pause: for they doe not beleeue that they are crucified with Christ. Their faith therefore is but halfe a faith: and their profession is according. For they 5 haue the forme of godlines without the power thereof. They thinke that they beleeue the Articles of faith aright: but they are deceiued. For to beleeue in Christ crucified, is not onely to beleeue that he was crucified, but also to beleeue that I am 10 crucified with him. And this is to know Christ crucified.

Lastly, here we are to consider the abomination of the Church of Rome. For it most abuseth that, which is the greatest treasure in the world, namely, Christ crucified. For they make a very Idol of him, in that they worship him in, at, and before painted, and carued Crucifixes. For there is no such 15 Christ in heauen or in earth, that wil be present when we pray, and heare vs at Crucifixes. Againe, they giue Latria, diuine honour, to deuised and framed crucifixes: and thus they robbe Christ of his honour.

Thus much of our Communion with Christ in his passion: 20 now followes the second part of preparation, namely, Abnegation. J liue, yet not I any more: that is, I liue a spirituall life, yet not as I as a naturall man. For in that regard, I carrie my selfe as a man crucified, or after the manner of a dead man, suffering 25 nothing that is in me by nature, to raigne in me, that Christ alone may liue and raigne in me. Here is a notable dutie to be learned: we beeing crucified with Christ, must carrie our selues as men crucified: and that in three respects. First, in respect of corruption of sinnefull nature. For in regard of our 30 sinnes, we are to esteeme our selues vnworthie of meat, drinke, sleepe, breathing: yea we are to esteeme ourselues to be as vile as any of the creatures vpon earth: and we are to denie vngodlines, and worldly lusts, not suffering any of them to raigne ouer vs. Secondly, we must carrie our selues as dead men, in respect 35 of the good things that belong to nature, as honours, riches, pleasures, friends: all which in respect of preparation of minde, we must daily forsake for Christs sake, not suffering any of them to take place in our hearts. Lastly, we must be as dead men in respect of our owne reason and will, and we must tread [Page] them vnder foote, making Gods will, our wisdome, and will; and giuing it lordship and dominion ouer vs, our owne wills in the meane season lying dead in vs. Thus are we to carrie our selues as dead men: and we are to be carefull of it: that God may haue pleasure in vs we must forget our owne people, and our fathers house. Psal. 45. 10. That we may buy the pearle, we 5 must sell all we haue, our wills, our affections, and the dearest things in the world. He that would liue when he is dead, must die while he is aliue: and we must now lay out our selues as dead persons. Corruption of nature, reason, and will, must be 10 dead in vs, that Christ alone may liue and raigne in vs.

The third point concerning spirituall life is, touching the Originall and well-spring thereof, in these words, That Christ may raigne in me. For the better conceiuing whereof, three points are to be obserued. The first, that Christ is not onely the 15 Author, with the father & the H. Ghost, but also the Roote of life, hauing life in himselfe that he may conuaie it to all that beleeue in him. He is the true vine, and we are the branches. Ioh. 15. 1. he is an appointed head to his Church. Eph. 1. 22. he is the prince of life. Act. 3. 15. he is a quickning spirit. 1. Cor. 15. 45. 20 And in this regard is he said to liue in vs, namely, as a roote in the branch, or as the head in the members. The second point is, that there must be an Vnion with Christ, before we can receiue life from him, and he liue in vs. If ye abide in me, and I in you, ye shall bring forth much fruit. Ioh. 15. 4. We must be grafted 25 with him, before we can be conformable to his death and resurrection. Rom. 6. 5. And againe, we must be taken out of the wild oliue, and set in the true oliue. Rom. 11. 24. Thus much Paul signifieth, when he saith, Christ liues in me. Of this coniunction, two things must be noted. The first, that it is a 30 substantiall vnion: in that the person of him that beleeueth, is vnited to the person of Christ. For we must eate the flesh of Christ, and drinke his blood, before we can haue life abiding in vs, Ioh. 6. 53. and our bodies are members of Christ. 1. Cor. 6. 15. Againe, this Vnion is spirituall, because it is made by the bond 35 of one spirit. 1. Cor. 12. 13. By one spirit we are baptised into one bodie. And no man is to maruaile, that we on earth should be ioyned to Christ in heauen. By ciuill contract man and wife are one flesh, though distant many miles asunder: why then may not we be ioyned to Christ by vertue of the couenant of [Page] grace? considering no distance of place can hinder the beeing of the spirit of Christ in vs. The third point is, that after this vnion with Christ, he must further communicate himselfe vnto vs, before we can liue by him, and he in vs. To this purpose S. Iohn saith, that God hath giuen vs life: that this life is in the sonne: 5 that he which hath the sonne hath life. 1. Ioh. 5. 12. For the conceiuing of this truth, two questions may be demanded. One, in what order Christ giues himselfe vnto vs? Ans. Christ first of all, giues his flesh and blood, that is, himselfe: and then secondly, his gifts, namely the efficacie, and merit of his death. The 10 institution of the Lords Supper sheweth plainly, that we are not partakers of the benefits of Christ, vnlesse first of all Christ himselfe be giuen vnto vs. The second question is, how Christ can be said to liue in vs? Ans. He is not in vs in respect of locall presence, but by the supernaturall, and speciall operation of his 15 spirit. 1. Cor. 6. 17. The operation of the spirit, is threefold. The first is, when God imputes the righteousnes of Christ to them that beleeue, and withall giues the Right of eternall life, and the Earnest of this right, namely, the first fruits of the spirit. Hereupon iustification is called the Iustification of life. Rom. 5. 20 The second is, Viuification by the vertue of the resurrection of Christ. Phil. 3. 10. And this vertue is the power of the Godhead of Christ, or the power of the spirit, raising vs to newnes of life, as it raised Christ from the death of sinne. And by this power, Christ is said to liue in them that beleeue. The third is, 25 the Resurrection of the dead bodie to euerlasting glorie, in the day of iudgement. Rom. 8. 11.

Thus then the meaning of the words is euident: that Christ as a roote, or head, liues in them that are vnited to him, and that by the operation of his spirit, causing them to die vnto their 30 sinnes, and to liue vnto God. And againe, it must be remembred, that Paul speakes this not priuately of himselfe, but generally in the name of all beleeuers. For he saith, 2. Cor. 13. 5. Know ye not that Christ is in you, except ye be reprobates?

The vse. Hence it followes, that they which are true beleeuers, 35 cannot make a practise of sinne: and againe, that they sinne not with the full consent, or swinge of their wills. Because, Christ liues in them, and restraines the will in part. When they sinne therefore, they sinne not of malice, but of ignorance, [...]. Ioh. 3. 9. or infirmitie.

[Page] Secondly, the true beleeuer, cannot wholly fall away from grace: because the life of Christ cannot be abolished. As Christ died but once, and for euer after liues to God: so they that are in Christ, die once to sinne, and liue eternally to God. Rom. 6. 10. The vertue, and power of God, that was shewed in raising Christ to life, is likewise shewed in quickning them that 5 doe beleeue. Eph. 1. 19. He therfore that is made aliue to God, dies no more, but remaines aliue as Christ doth.

Thirdly, they which are true beleeuers, are a free and voluntarie people obeying God, as if there were no law to compell 10 them. For they haue Christ to liue in them. Read Psal. 110. 2. The spirit of life that is in Christ is also in them; and that is their law. Rom. 8. 2. It is the propertie of the child of God to obey God, as it is the nature, and qualitie of the fire to burne when matter is put to it. 15

It may here be demanded, how we may know that Christ liues in vs? Ans. By the spirit of God. 1. Ioh. 3. 24. And the spirit is knowne by the motions, and operations thereof. The first whereof, is a Purpose to obey God, according to all his commandements that concerne vs, with an inclination of our 20 hearts to the said commandements. Paul saith, he was sold vnder sinne: and yet withall he addes, that he delighted in the law of God according to the inward man. Rom. 7. 23. He that loues God, and keepes his commaundements hath the father and the sonne dwelling in him. Ioh. 14. 23. Let this be obserued. Pharaoh, 25 when Gods hand was vpon him, confessed he was a sinner and his people, and requested Moses, and Aaron, to let the people goe. But after God had withdrawne his hand, he returned to his old course. The like doe sicke men: they make promise to amend their liues, and they request their friends to pray for 30 them: but when they are recouered, they forget all their faire promises. The reason is this. There is conscience in them; and by it they know themselues to be miserable sinners: but they want this purpose to obey God, and the inclination to his laws: and therefore indeede they hate not their sinnes, but rather the 35 commandement of God. The second operation, and signe of the spirit, is a mind and disposition, like to the mind and disposition of Christ: which is to doe the will of God, to seeke his glorie, and to applie himselfe to the good of men in all duties of loue. The third and last (to omit many) is to loue Christ for [Page] himselfe, and to loue them that loue Christ, and that because they loue Christ. This is a true signe, that we haue passed from death to life. 1. Ioh. 3. 14. It may here be said, how can Christ be said to liue in vs, considering we are laden with afflictions and miseries? Where Christ liues, there is no miserie. Ans. In the 5 middest of all miseries, the life of Christ doth most appeare. Where naturall life decaies, there spirituall life takes place. 2. Cor. 4. 10. I beare in my bodie the mortification of our Lord Iesus, that the life of Iesus may be made manifest in me. Gods power is made manifest in weaknes. 2. Cor. 12. Againe, it may be said, if 10 Christ liued in vs, we should not feele so many corruptions as we doe. Ans. The life of Christ is conueyed vnto vs, by little and little. God hauing wounded and slaine vs, first bindes vs vp, then he revives vs, and the third day he raiseth vs vp. Hos. 6. 1. Againe, nature feeles not nature, nor corruption feeles corruption, 15 but grace: therefore it is the life of Christ in vs that makes vs feele the masse, and bodie of corruption.

Furthermore, here we are to take notice of the common sinne of our daies. Men will not suffer Christ to liue in them, and to rule ouer them. It is reputed a small matter; but it is a 20 grieuous offence. The Gentiles say, Let vs breake their bands and cast their cords from vs. Psal. 2. 2. And it is was the sinne of the Iewes to say, We will not haue this man to raigne ouer vs, Luc. 19. 14. And therefore Christ saith, bring them hither, and slay them before me. 25

Lastly, here we learne our dutie: and that is so to liue, that we may be able to say with good conscience, that Christ liues in vs: we must seeke his kingdome aboue all things, and take his yoke on vs. It will be said, what must we doe that Christ may liue in vs? Ans. We must vse the meanes appointed, meditation 30 of the word, prayer, sacraments: and withall we must spiritually eate the flesh of Christ, and drinke his blood. Ioh. 6. 57. And that we may eate him, we must haue a stomacke in our soules like the stomacke of our bodies, and we must hunger and thirst after Christ: and therefore we must feele our owne 35 sinnes, and our spirituall pouertie, and haue an earnest lust and appetite after Christ, as after meat and drinke. When Sisera was pursued by the armie of the Israelites, he cried to Iael and said, Giue me drinke, I die for thirst. Iudg. 4. 19. euen so we beeing pursued by the sentence of the law, by the terrours of [Page] hell, death, and condemnation; must flie to the throne of grace, and crie out, saying, Giue me of the tree of life, giue me of the water of life: I perish for thirst. Then shall our wretched soules be quickned, and reuiued to euerlasting life. Math. 5. 6. Rev. 21. 6.

In the fourth place, here is set downe the Meanes of spirituall 5 life, in these words, And in that I now liue in the flesh, I liue by the faith of the sonne of God, who hath loued me, and giuen himselfe for me. And that the doctrine may the better appeare, I will stand a while to shew the meaning of them. By flesh, is ment the mortall bodie, or the fraile condition of this temporall life. 10 Heb. 5. 7. and 1. Pet. 4. 2. And therefore to liue in the flesh, is to liue a naturall life by eating, drinking, sleeping. Further, Paul saith that liuing in the flesh, he liued by faith: and for the better conceiuing of this, two questions may be demanded. The first is, Why a beleeuer is said to liue by faith? Ans. There be two 15 causes. First, faith is an Instrument to vnite vs to Christ: and by meanes of this vnion, we receiue life from Christ: for Christ dwells in our hearts by faith. Eph. 3. 17. Secondly, faith is a Guide, to order and gouerne temporall life, in all good manner according to the will of God. And this faith doth, by a diuine 20 kind of reasoning framed in the mind, whereby it vrgeth, and perswadeth to good duties. Rom. 6. 11.

The second question is, How men liue by faith? Ans. The child of God liues a double life in this world: a spirituall, and a temporall. The spirituall stands specially in three things; Reconciliation 25 with God: renouation of life: and good workes. Now in our Reconciliation with God, we liue in this world onely by faith. For we haue, and enioy pardon of sinnes, imputation of iustice, and acception to life eternall, onely by meanes of our faith. Rom. 4. 4. & 5. 1. 30

Againe, in the renouation and change of our liues, we liue by faith. For our faith in Christ purifieth our hearts, Act. 15. 9. partly, by deriuing holines and puritie from Christ vnto vs, who is our sanctification: and partly, by moouing and perswading of vs to holines and newnes of life. 1. Ioh. 3. 3. 35

Lastly, in the doing of euery good worke, we must liue by our faith. For first there must be a generall faith that the worke in his kind pleaseth God. Rom. 14. 25. Secondly, iustifying faith must giue a beginning to the worke. I beleeued, therefore [Page]I spake. Psal. 116. 12. Thirdly, after the worke is done, faith must couer the defects thereof, that it may be acceptable to God. Heb. 11. 5.

Temporall life, stands in cares, or miseries: and miseries, are outward afflictions, or inward temptations. And in all our 5 worldly cares, we are to liue by faith. For our care must be to doe our office, and the labour of our calling, with all diligence. This beeing done, we must there make a pause: and for the successe of all our praiers, and labours, we must cast our care on God. 1. Pet. 5. 7. 10

Likewise, in our afflictions we are to liue by faith. For our faith is to assure vs, that God according to his promise will giue a good issue. 1. Cor. 10. 12. And though all temporall things faile vs, it makes vs retaine the hope of mercie and of eternall life. Thirdly, it makes vs waite Gods leisure for our deliuerance. 15 Isa. 16. 28.

Lastly, in our Temptations we are not to liue by feeling, but by faith: yea against feeling, to rest on the bare promise of God; when we feele and apprehend nothing but the wrath of God. And thus we see how the beleeuer liues by his faith in 20 this world.

It may be said, What is the faith we liue by? Answer is here made: It is the faith of the sonne of God. And sauing faith is so called; because Christ is not onely the Author of it, and the obiect, or matter of it, but also the Reuealer of it. For there was 25 a certaine faith in God, which was put into the heart of man in the creation, which also the morall law requireth: but this faith in the Messias, was not knowne till after the fall; and then it was reuealed to the world by the sonne of God.

Againe, it may be saide, What is this faith of the Sonne of 30 God? Answer is here made: A faith whereby. I beleeue that Christ hath loued me, and giuen himselfe for me.

These words then thus explaned, are an answer to an obiection, which may be framed thus: Why shouldest thou say, that thou liuest not, but that Christ liueth in thee; considering 35 thou liuest in the flesh, as other men doe? Answer is made, Though I liue in the flesh, yet I liue by the faith of the sonne of God.

The vse. Here first of all they are to be blamed, that liue by sense, like beasts: beleeuing no more then they see, and trusting [Page] God no further then they see him. For, if a man whome we see and know, make a promise to vs, we are comforted: yet if God, who is inuisible make in his word farre better promises (as he doth,) we are not in like sort comforted. Againe, we put too much confidence in meanes. If we haue good callings, house, land, liuing, we can then trust in God: but when meanes 5 of comfort faile, we are confounded in our selues, as if there were no God. We are like the vsurer, who will not trust the man, but his pawne: euen so we trust not God vpon his bare word, without a pawne. If he come to vs with a full hand, and with the pawne of his good gifts, and blessings, we trust him; 10 els not.

Againe, they are to be blamed, that liue onely by the guidance of reason. For many dispute thus: I deale truly and iustly with all men, and liue peaceably with my neighbours: therefore God will haue me excused. But there must be a better 15 guide to euerlasting life; namely, faith in Christ: els shall we misse of our marke.

Thirdly, they deceiue themselues, that thinke they may liue as they list: and call vpon God when they are dying, and 20 so die by faith. It is well if they can die by faith: but that they may so die, they must liue by faith.

Lastly, they are to be blamed, that spend their daies in worldly cares, so as no good thing can take place. This is the life of infidels. And where true faith raignes, it cuts off the multitude of cares, and makes vs cast them on God. 25

Moreouer, here we see what we are to doe in perilous times, as in the time of plague, famine, sword, when present death is before our eyes: we must then liue by faith. When Noeh heard of the flood, he prepared such meanes as faith would affoard for the sauing of himselfe, and his familie. Abraham, Isaac, Iacob, 30 by faith liued as pilgrimes in a strange land, and were content. Moses left Pharaos court, and feared not the wrath of the king: because by faith he saw him that was inuisible, Hebr. 11. 27. Dauid in the feare of present death, comforted himselfe in the Lord his God, 1. Sam. 30. 6. When Iehosaphat knew not what 35 in the world to doe, he lift vp the eyes of his faith to the Lord. 2. Chron. 20. 12. Christ in his agonie and passion of the crosse, by faith commended his soule into the hands of his father. Of the Saints of the New Testament, some were racked, some [Page] were stoned to death, and that by faith. Heb. 11. 36. We must therefore all of vs, learne to liue by faith: and for this cause we must acquaint our selues with the word, and promises of God; and mingle them with our faith: els shall the life of a man in the world be worse, then the life of a beast. 5

Againe, in these words [who hath loued me, and giuen himselfe for me] the nature and propertie of iustifying faith is set down, which is to Applie the loue of God, and the merit of the passion of Christ, vnto our selues. And therefore the Papists are deceiued, who say, that hope applieth, and not faith. It may be 10 alleadged, that Paul speakes these words priuately of himselfe. Ans. He speakes them in the name of all beleeuers, Iewes and Gentiles. For (as we may see in the former verses) that which concerned Peter, and the rest of Christian Iewes, he applies to himselfe, least his speech should seeme odious. 15

Againe, it may be obiected, that all beleeuers cannot say thus, Christ hath loued me, and giuen himselfe for me. Ans. If the minde be fixed on Christ: and there be also a will and indeauour to beleeue and apprehend Christ; there is faith indeede. For God accepts the true and earnest will to beleeue, for faith. 20 We are not saued for the perfection of our faith, but for the perfection of the obedience of Christ, which faith apprehendeth. The Israelites which looked vpon the brasen serpent with one eye, or with a squint-eye, with halfe an eye, or dimme sight, were healed, not for the goodnes of their sight, but for 25 the promise of God. The poore in spirit, are blessed. Now they are poore in spirit, who finde themselues emptie of all goodnes, emptie of true faith, full of vnbeleefe, and vnfainedly desire to beleeue. So then if we greeue, because we cannot beleeue as we should, and earnestly desire to beleeue, God accepts 30 vs for beleeuers.

Againe, in these words [who hath loued me, and giuen himselfe for me] S. Paul sets downe the reason or argument, which faith vseth in the minde regenerate, to mooue men to liue to God. And the reason is framed thus: Christ loueth thee, and hath giuen 35 himselfe for thee: therefore see thou liue to God. Read the like, Rom. 12. 1. and 2. 4. and Psal. 116. 12.

By this we are to take occasion, to consider and to bewaile the hardnes of our hearts, who doe not relent from our euill waies, and turne vnto God vpon the consideration of his loue [Page] in Christ. The waters of the Sanctuarie haue long flowed vnto vs: but they haue not sweetned vs, and made vs sauerie: therefore it is to be feared least our habitations be at length turned to places of nettles and saltpits. Eze. 7. 11.

21 I doe not abrogate the grace 5 of God: for if righteousnes be by the law, then Christ died without cause.

The meaning, Grace in Scriptures signifieth two things: the 10 free fauour of God; and the gifts of God in vs. And where the holy Ghost intreates of iustification, grace in the first sense, signifies the good will, and fauour of God, pardoning sinnes, and accepting vs to life euerlasting, for the merit of Christ. 2. Tim. 1. 9. Eph. 2. 8. And in this sense is the word vsed in this 15 place. And when Paul saith, I doe not abrogate the grace of God; his meaning is, I doe not make void, or frustrate the grace of God in respect of my selfe, or in respect of other beleeuers, by teaching the iustification of a sinner by saith alone. He addes, 20 If righteousnes be by the law; that is, if a sinner be iustified by his owne obedience, in performing the law, then Christ died without cause. The word [...], freely, translated without cause, hath a double signification. One is, when it signifies as much as without price, or merit. Math. 10. 8. Ye haue receiued freely, giue freely. 25 The second is, when it signifies rashly, without iust, or sufficient cause: as Psal. 69. 4. Mine enemies hate me freely, (as the Seuentie translate) that is, wrongfully, or without iust cause. Thus here is Christ said to die freely, that is, in vaine, or without cause: because if we be iustified by obedience to the law, then Christ died 30 in vaine, to make any satisfaction to the law for vs.

These words are an answer to an obiection. The obiection is this: If thou teach that a sinner is iustified onely by his faith in Christ, then thou abolishest the grace of God. The answer is negatiue. I doe not by this doctrine abrogate the grace of God. And there is a reason also of this answer: If we be iustified 35 by our owne fulfilling of the law, then Christ died in vaine to fulfill the law for vs.

The vse. First, let vs marke that Paul saith, he doth not abrogate the grace of God: and why? because he will suffer nothing [Page] in the cause of our iustification to be ioyned with the obedience of the death of Christ. And hence we learne, what is the nature of grace. It must stand wholly, and intirely in it selfe. Gods grace cannot stand with mans merit. Grace is no grace, vnlesse it be freely giuen euery way. Rom. 4. 4. To him that worketh 5 the wages is giuen, not of grace, but of desert. Rom. 11. 6. If election be of grace, then not of workes, els is grace no grace. Grace, and works of grace in the causing of iustification, can no more stand together, then fire and water. By this we are admonished to be nothing in our selues, and to ascribe all that we are, or 10 can doe, to the grace of God.

Againe, here we see our dutie, and that is to be carefull not to abrogate the grace of God vnto our selues. But how is that done? Ans. We must strippe and emptie our selues of all righteousnesse, and goodnesse of our owne, euen to the death, and 15 withall hunger and thirst after Christ and his righteousnes. Math. 5. 6. Luk. 1. 35.

Thirdly, Paul here sets downe a notable ground of true religion; That the death of Christ is made voide, if any thing be ioyned with it in the worke of our iustification, as a meanes to 20 satisfie Gods iustice, and to merit the fauour of God. Therefore the doctrine of iustification by workes, is a manifest errour. For if we be iustified by the workes of the law, then the iudgement of the holy Ghost is, that Christ died without cause. Againe, the doctrine of humane satisfactions is a deuice 25 of mans braine. For if we satisfie for our selues, then did Christ by death satisfie in vaine. Thirdly, it is a false and wicked, (though a colourable inuention) to say, that Christ by his death merited, that we should merit by our workes. For if we merit by workes, Christ died in vaine to merit by his owne death. 30 This is the sentence of God, who cannot erre. Lastly, here we see the Church of Rome erreth in the foundation of true religion: because it ioyneth the merit of mans workes, and the merit of the death of Christ, in the iustification of a sinner. And therefore, we may not so much as dreame of any reconciliation 35 to be made with that religion; for light and darknes cannot be reconciled, nor fire and water. Here the Papists answer, that Paul in this text speakes against them, that looked to be iustified by the naturall obseruation of the law, without the death of Christ. But it is false which they say. For Paul here speakes against [Page] Christian Iewes, who ioyned the law and the Gospel: and looked to be iustified both by Christ, and by the works of the law: and not by workes of the law, done by strength of nature, but by works of grace.

CHAP. III. 5

1 O foolish Galatians, who hath 10 bewitched you, that ye should not obey the truth: to whome Iesus Christ before was described in your 15 sight, and among you crucified.

THat we may see how this chapter depends 20 on the former, we must repeat the principall argument of the Epistle: If I was called of God, & my doctrine be true, then ye should not haue reuolted to an other Gospel: but I was called 25 of God, and my doctrine is true: therefore ye should not haue reuolted to an other Gospel.

The first part of the minor, that Paul was called of God, was 30 handled in the first and second chapters. The second part: that his doctrine is true, is handled in the third, fourth, and fifth: and is propounded in this verse. Moreouer, the Conclusion of the argument set downe Chap. 1. v. 6. is here againe repeated, namely, that the Galatians should not haue reuolted to an other Gospel. And withall Paul here notes the causes of their 35 Reuolt: and they are two. One, is follie, O foolish Galatians. The other is, the deceit of false teachers, who hath bewitched you?

Whereas Paul saith, O foolish Galatians, that we mistake not [Page] his example; three questions may be demanded. The first is, In what respect he giues this hard iudgement against them? Ans. Three things are subiected to Iudgement, the doctrines of men, the liues of men, and the persons of men. Doctrines are to be iudged by the word, and the liues of men: yet ordinarily, 5 the persons of men are not to be iudged. For the saying is true, that three things are not subiect to iudgement: the Counsels of God, the Scriptures, and the persons of men. And in this place Paul giues iudgement, not against the Galatians themselues, or against their persons, but against their new conceiued doctrin, 10 and against their practise in Reuolting.

The second question is, whether this iudgement be righteous and true iudgement? Ans. It is: because it is vpon good ground. For first of all, Paul giues this censure, by vertue of his calling: because his office was to reprooue and correct 15 vice. Tit. 1. 9. and 2. 15. Secondly, it was in truth. For indeede they ouerturned the passion of Christ: and therefore he could not call them lesse then fooles. Thirdly, this iudgement was giuen in loue. For Paul intended, and desired nothing in this speach, but their good and amendment. Vpon like grounds 20 Isai calls the Israelites, people of Sodome and Gomorrha, Isa. 1. Christ calls the two disciples, foolish, and slow of heart to beleeue, Luk. 24. 25. Paul calls the Cretians lyers and slow bellies, Tit. 1. 12. But Matth. 5. 22. may be obiected, where he is said to be in danger of a Councill, that saith, Thou foole. Ans. The place 25 is to be vnderstood of them that charge men with follie, with a mind to reproch them, and in way of reuenge: which, Paul in this place doth not.

The third question is, whether we may vse like iudgement against men? Ans. Vpon like grounds we may, if we haue a 30 warrant, and calling from God so to doe. For all iudgement is Gods Rom. 14. 10. if this iudgement be in truth: if it be in charitie, for the amendment of the parties, and for the good of others. Otherwise, if these grounds faile vs, we may not giue iudgement against any man, but must follow the iudgement of 35 charitie which thinks no euill, hopes the best, and construes all things in the best part. 1. Cor. 13.

To come to the second cause, Paul saith, Who hath bewitched you? that is, who hath deceiued you, as if ye were bewitched by some inchantments. Here Paul takes it for a confessed truth, [Page] that there is witchcraft, and witches. And that we may the better conceiue his meaning, two questions are to be propounded. The first is, what is the witchcraft here meant? Ans. It is a Satanicall operation, whereby the senses of men are deluded. For the deuill can by certaine meanes, delude and corrupt the phantasie, or the imagination; and cause men to thinke that of 5 themselues, which is otherwise. There is a disease called Lycanthropia, in which, the braine beeing distempered, men thinke themselues to be wolues, and carrie themselues as wolues. And in this disease the deuill hath a great stroke. Againe, the deuill can delude the outward senses, as the hearing, and the sight. 10 Thus Iannes and Iambres turned their roddes into serpents, before Pharaoh, and brought frogges, by deceiuing the eye, and not in truth, Exod. 7. and 8. Thus the witch of Endor made a counterfeit of Samuel to rise out of the earth. 1. Sam. 28. 15

The second question is, if this witchcraft be an operation of Satan, howmen should be said to doe it? for Paul saith, who, or what man hath bewitched you? Ans. Men doe it by league, and confederacie with the deuill. The inchanter charmes by ioyning societies. Psal. 58. 5. The deuill seekes whome he may deuoure: 20 and therefore, where he finds a fit person to worke vpon, he infinuates and offers himselfe. And after men be in league with him, he hath a word and sacraments for them, as God hath: and he requireth faith, as God doth. And looke as theeues, some lie in the way, some in the wood: and they in the 25 way (when a bootie comes) giue a watchword to the rest, and then all are at hand together: Euen so when men in league with the deuill vse charmes, imprecations, curses, praises, superstitious inuocations, according to his appointment, and other Satanicall ceremonies, a watchword is likewise giuen vnto him, 30 and he is straight at hand to doe the intended feate. Thus, and no otherwise, are men said to bewitch, or delude the eye.

That which Paul saith to the Galatians, if he were now liuing among vs, he would likewise say to vs, O foolish nation, who hath bewitched you? We are wise in matters of the world: but in 35 matters concerning the kingdome of heauen, the most of vs are fooles, besotted, and bewitched with worldly eares, and pleasures, without sense in matters of religion, like a peece of waxe without all forme: fit to take the forme and print of any [Page] religion. And we must take heede, least this our foolishnes, and intoxication of our senses, lead vs headlong to perdition. And therefore we must learne the way of life in humilitie. Psal. 25. 9. We must obey it, and in obedience we shall learne it. Ioh. 7. 17. We must as heartily loue the word of God, as in minde we 5 conceiue it; least by not louing of it we be giuen vp to strong illusions to beleeue lies. 2. Thess. 2. 10. Lastly, we must pray to God to be taught and guided by his word and spirit, in things pertaining to euerlasting life.

To proceede further, the delusion or bewitching of the Galatians, 10 is set forth by two arguments. The first is, the ende, in these words, that ye should not obey the truth. Before I come to the consideration of these words, a doubt must be resolued. For some man may say, that this Epistle is corrupted: because these words are wanting in sundrie translations, and editions of 15 the Bible: and Ierome saith, that they were not found in the copies of the bible in his daies. Ans. In the Editions and translations of the bible, there are sundrie differences, and diuersities of readings: and these differences are not the fault of the Scripture, but of the men which vsed to write out the bible: 20 for the bible heretofore was spread abroad, not by printing, but by writing. Againe, though in the bookes of the bible there be sundrie varieties of reading, yet the prouidence of God hath so watched ouer the Bible, that the sense thereof remaineth intire, sound, and incorrupt, specially in the grounds of religion. 25 And not the words principally, but the sense is the Scripture. And that which I say appeareth in this text: for whether these words be left in, or put out, the sense of the verse, is one and the same.

These words, that ye should not obey the truth, are meant of the 30 obedience of faith. Rom. 1. 5, and 16. 28. And the obedience of faith is propounded vnto vs without adding, detracting, or changing. And this the Galatians did not: for they added iustification by workes, to the doctrine of Paul, touching iustification by faith alone: by which addition they depraued the 35 truth, and shewed that indeede they beleeued not the truth. Here let vs obserue the scope of all the malice of the deuill: and that is, to hinder, or ouerthrow our faith. The first thing the deuill aimed at in our first parents, was to ouerthrow their faith, and to cause them to doubt of the truth of Gods word. [Page] The first temptation wherewith our Sauiour Christ was assaulted, was against his faith, as he was man: If thou be the sonne of God thou canst cause these stones in thy hunger to be made bread: but thou canst not cause these stones to be made bread: therefore thou art not the child of God. The deuill desired to sift out all the faith of the Apostles, and to leaue in them nothing 5 but the chaffe of vnbeleefe. Luk. 22. The deuill blindes the eyes of men that the light of the Gospel of Iesus Christ may not shine vnto them. 2. Cor. 4. 4. This must teach vs, that we must not onely hold and know the true religion for the time, but also 10 build our selues vpon our faith, Iud. v. 20. and be rooted and stablished vpon our faith and religion, Col. 1. 23. and the rather, because it hath bin the manner of this nation, wickedly to change religion with the times. And that we may indeede be rooted vpon our religion, we must not boast of the greatnes 15 and strength of our faith, but rather labour to see in our selues a sea of vnbeleefe: heartily to bewaile it, and to striue to beleeue, and so to goe on from faith, to faith.

The truth here mentioned, is the heauenly doctrine of the Gospel: so called for two causes. First, because it is an absolute 20 truth without errour. It is a principle not to be called in question, that the Apostles and Prophets, in writing and preaching, could not erre. It may be said, they were men, as we are: and therefore subiect to erre, and be deceiued in iudgement. Ans. Iudgement is twofold. One, conceiued by the discourse of naturall reason: 25 the other, conceiued by the apprehension of things reuealed by God. In the first, the Apostles and Prophets might erre, and be deceiued; as Nathan and Peter were. In the second, they could not: because it was framed in them, by the inspiration, and instinct of the holy Ghost. And therefore, they neuer erred, 30 either in preaching or writing. The second cause why the Gospel is called the truth, is, because it is a most worthie truth, namely, the truth which is according to godlines, Tit. 1. It may be said, what is the truth? and how shall we know it, considering there be so many dissentions? Ans. First, make thy selfe fit 35 to know, and then shalt thou know the truth. And thou shalt be fitted to know the truth, if thou first of all giue thy selfe to obey it. Read the golden text, Ioh. 7. v. 17. Obey, and ye shall know.

The second thing, whereby the delusion of the Galatians is [Page] expressed, is the signe thereof, in these words, to whome Iesus Christ was described, &c. that is, to whome I haue preached the doctrine of saluation by Christ, in liuely and euident manner, euen as if Christ had bin painted before your eyes, and had bin crucified, in, or among you. And this is a manifest token that the Galatians were deluded, because they could not acknowledge 5 the truth, whē it was set forth vnto them, (as it were) in orient colours. And where Paul saith, that Christ was before described, I referre it to the time before their reuolt.

Here first, we are to obserue, the properties of the Ministerie 10 of the word. The first, that it must be plaine, perspicuous, and euident, as if the doctrine were pictured, and painted out before the eyes of men. Therefore the Church of Rome deales wickedly, in keeping the Scriptures in an vnknowne tongue. For this is to couer that from the people, which is to be painted 15 before the eyes of their minds. Againe, that kind of preaching is to be blamed, in which there is vsed, a mixed kind of varietie of languages, before the vnlearned. For this is a signe to vnbeleeuers. 1. Cor. 14. 22. And in this kind of preaching we doe not paint Christ, but we paint out our owne selues. It is a 20 by-word among vs: It was a very plaine sermon. And I say againe, the plainer, the better.

The second propertie of the Ministerie of the word, is, that it must be powerfull and liuely in operation, and as it were crucifying Christ within vs, and causing vs to feele the vertue of 25 his passion. The word preached must pearce into the heart, like a two edged sword, Hebr. 4. 12. true prophecie iudgeth men, discouereth the things of the heart, and causeth men to to say, The Lord is within you, 1. Cor. 14. 25. The scepter of Christ whereby he smiteth the nations, is in his mouth, Isa. 11. 30 4. that is, in the Ministerie of the word. Ier. 15. 19. And it is the same Ministerie, which shaketh heauen and earth. Agg. 2. 5. By this it appeaeeth, that to take a text, and to make a discourse vpon something in the said text, shewing much inuention of wit, and much reading, and humane learning, is not to preach 35 Christ in a liuely manner. It will be said: what then? I answer with Paul, who is sufficient either for the speaking or doing of these things? yet something may be shewed. Know therefore that the effectuall and powerful preaching of the word, stands in three things. The first is, true and proper interpretation of [Page] the Scripture, and that by it selfe: for Scripture, is both the glosse, and the text. The second is, sauorie and wholesome do ctrine, gathered out of the Scriptures truly expounded. The third is, the Application of the said doctrine, either to the information of the iudgement, or to the reformation of the life. This is the preaching that is of power. Let all the sonnes of the 5 Prophets thinke vpon these things, and studie to be doers of them.

Furthermore, two questions are here resolued. The first is, whether Images be necessarie in the congregations of the people of God? Ans. There are Christian Images, and Pictures, 10 and they are very necessarie. And these Images, are Sermons of Christ, and the Right administration of the sacraments. For in them Christ is described and painted out vnto vs. As for the painted and carued images of the Papists, we vtterly detest them, as Idols. They alleadge, that they are lay-mens bookes: 15 but Habakuk saith, they are doctours of lies, Hab. 2. 18. And where the liuely preaching of the word is, there is no neede of them. And therefore Images were not established in Churches in these West parts, till after 700. yeares. As long as the church 20 had golden teachers, there were no wooden images: but when golden teachers did degenerate, and become wooden teachers, then came both golden and wooden Images. It is further said, why may not we paint Christ in our churches with colours, as with wordes in sermons? Ans. The one, the Lord alloweth, 25 namely, the description of Christ in speach. But the caruing or painting of images in churches, and that for religious vse, he condemneth. Exod. 20. 6.

The second question is, Whether there be now in the church of God, any sacrifice or oblation of Christ? Ans. There is after 30 a sort. For there is a liuely representation of the passion of Christ, in the Preaching of the word, and in the administration of the Lords supper, as if Christ were yet in crucifying, and as though his blood were now distilling from his hands, & sides. As for the sacrifice of the Masse, it is an abomination, and a meere mockerie. For there the Priest, when he saith, Accept 35 these gifts, &c. is become a Mediatour, betweene Christ and God: and the bodie and blood of Christ is offered in an vnbloodie manner; that is, blood is offered without blood: and the Priest, when he hath offered Christ, eates vp all that he hath [Page] offered. Yet for this damnable oblation many stand: and the reason is; because they are bewitched, and inchanted with pretended shewes of Fathers, Councells, Antiquitie, Succession, &c.

Lastly, here we learne, what is the dutie of all beleeuers; 5 namely, to behold Christ crucified. Cant. 3. 11. O daughters of Sion, behold your king. But where must we behold him? Not in Roodes, and Crucifixes, after the Popish manner; but we must looke on him, as he propounds himselfe vnto vs in the word, and sacraments. For thus is he the true obiect of our faith. And 10 how must we behold him? by the eye of faith, which makes vs both see him, & feele him, (as it were) crucified in vs. Here note, that implicit faith, (which is to beleeue as the Church beleeues,) is a blind faith: for by it we cannot contemplate and behold Christ. And the common fault is here to be noted, 15 whereby men neglect and passe by this contemplation of Christ. There is among vs the euill eye that deuoureth all it seeth: there is the adulterous eye: but where is the eye of faith to behold Christ▪ where is the force of this eye to be seēe which maketh the thing which it beholdeth to be ours, and vs like vnto 20 it? We loue to tricke and paint our bodies, and some to set fine complexions on their faces (and therefore complexions at this day are made a kind of marchandise) but away with such vanities. If ye loue to be painted: I will tell you what ye shall doe. The office of the Ministers is to describe, and paint out 25 Christ vnto vs: let them paint Christ crucified in the heart, and set vp his image there, and then shalt thou haue a fauourable complexion in the eye both of God, and man.

That this contemplation of Christ by faith, may take more place, and be the better practised, consider the vse of it. First, 30 by beholding Christ crucified, we see our miserie and wickednes. For our sinnes are the swords, and speares which haue crucified him. Zach. 12. 10. Secondly, this sight brings vs true and liuely comfort: for beholding Christ crucified, we see Paradise as it were in the midst of hell: we see the handwriting against 35 vs, cancelled, Coloss. 2. 14. we see the remission of our sinnes, written with the heart blood of Christ, and sealed with the same. Thirdly, this sight of Christ makes a vniuersall chaunge of vs. The Camelion takes to it the colours of the things which it seeth, and are neere vnto it: and the beleeuing [Page] heart takes to, it the disposition, and minde that was in Christ crucified, by viewing, and beholding of Christ. This sight makes vs mourne and bleede in our hearts for our offences, when we consider, that Christ was crucified for them: and it makes vs loue Christ, when we consider the loue of God in Christ crucified. 5

Lastly, this thing must be a terrour to all the vngodly. For they haue no care to behold Christ, but by their leud liues they crucifie him: and for this cause in the day of iudgement, they shall see with heauie hearts, Christ to be their iudge whome 10 they haue pearced. Reuel. 1. 7. Better therefore it is, now in the day of grace to behold him with the eye of faith to our comfort, then now to despise him, and then to behold him to our euerlasting shame, with the eye of confusion.

2 This onely would I learne of 15 you, Receiued ye the Spirit by the workes of the law, or by the hearing of faith? 20

3 Are ye so foolish, that after ye haue begunne in the spirit, ye would now be made perfect by the flesh. 25

The sense of the words. When Paul saith, this would I learne of you, he meets with the conceit of the Galatians, who thought themselues wise: and the effect of his speech is this: I haue called you fooles: but it may be, that you thinke your selues wise, 30 and me foolish: well, let it be so: then with all your wisdome teach me, and let me learne but one thing: and that is, by what meanes ye receiued the Spirit. Touching the phrase, Receiued ye the Spirit, three things must be obserued. The first, that the Spirit sometimes signifies the essentiall spirit of the Father and 35 the Sonne, as 1. Cor. 12. 4. There is a diuersitie of gifts, but one spirit. Sometimes againe, it signifies the effects, operations, or gifts of the spirit, as namely when flesh and spirit are opposed; as in this text. And further, when it signifies gifts, yet then the presence of the spirit is not excluded, but included. The second [Page] is, that here the Spirit signifies the spirit of adoption. Eph. 1. 13. Rom. 8. 16. The third is, that to receiue the spirit, is not barely to receiue the gifts of the spirit, (as we are said to haue the sunne in the house, when we receiue the beames of the bodie of the sunne beeing in heauen:) but in this receiuing, there are 5 two things. One is, that the spirit is present in vs; the other, that the same spirit testifieth his presence, by his speciall opera tion, and gifts of grace. Paul saith, Eph. 4. 30. Greeue not the spirit. Which is not meant of gifts, but of the very person of the spirit. And it must be remembred, that the effects and gifts of 10 the spirit, presuppose the presence of the spirit. By workes of the Law, we are to vnderstand, the doctrine of iustification by the workes of the law. By the hearing of faith, is meant the doctrine of the Gospel: hearing beeing put for the thing heard, namely, preaching: and faith, for the doctrine of iustification by faith 15 in Christ crucified. For faith signifies not onely the gift whereby we beleeue, but also that which is beleeued.

In the third verse, spirit signifies the operation of the spirit, whereby the inward man is renewed, and made like to God; or againe, the Exercises of the inward man: and flesh signifies outward 20 things, or actions, that properly pertaine to the outward man, as circumcision, and such like. Thus 2. Cor. 5. 17. flesh, and the new creature are opposed. And Paul saith, Rom. 9. 29. He is a Iew, that is a lew within, in the spirit, hauing the circumcision of the heart. To begunne in the spirit, is to beginne in godlines 25 and religion, inwardly in the exercises of the renewed heart.

The Resolution. In these words, is contained the first argu ment, whereby Paul prooues the truth of his doctrine. It is framed thus: If ye receiued the spirit by my doctrine, my doctrine is true and ye foolish that adde vnto it, iustification by 30 the workes of the law: but ye receiued the spirit by my doctrine: therefore it is true, and ye deale foolishly that haue added to it iustification by workes.

The maior or first proposition, is not expressed, but the proofe thereof in the third verse, thus: it is a point of extreame 35 follie when ye haue begun in the spirit, to end in the flesh: therfore it is folly in you hauing receiued the spirit by my doctrine, to adde any thing vnto it of your owne.

The vse. When Paul saith, Let me learne one thing of you, he notes the fault of the Galatians, and of sundrie others, who [Page] when they haue attained to a certaine measure of knowledge in Gods word, are presently puffed vp with pride, and often thinke themselues wiser then their teachers. This was the fault of the Corinthians, 1. Cor. 8. 10. and of sundrie in our daies, who separate wholly from all our congregations, presuming to know that which they neuer learned of their teachers. That 5 this ouerweening pride may not take place, we must ioyne the knowledge of our selues, with the knowledge of Gods word, and mixe our knowledge with loue. For loue edesies, and bare knowledge swells the heart. 10

Againe, here when it is said, Receiued ye the spirit? that is, ye did not receiue the spirit by the workes of the law, but by the hearing of faith. Here, I say, we see the difference betweene the law, and the Gospel. The law doth not minister the spirit vnto vs: for it onely shewes our disease, and giues vs no remedie. 15 The Gospel ministreth the spirit. For it shewes what we are to doe: and withall the spirit is giuen, to make vs doe that which we are inioyned in the Gospel.

Here also we learne, that the preaching of the Gospel, is necessarie for all men, because it is the Instrument of God to conferre 20 the spirit. Whole Peter was yet speaking, the spirit of God fell vpon the Gentiles, Act. 10. 44. Paul saith, his ministerie is the ministerie of the spirit, 2. Cor. 4. 5. sauing the ministers and others. 1. Tim. 4. 16. And the most learned haue neede of this ordinance of God. For suppose they haue knowledge sufficient, 25 yet haue they neede of the spirit of God to guide, and gouerne them.

Further, let it be obserued, what is the scope of all our hearing, and teaching: namely, that we may receiue the spirit of God: without which spirit, we can doe nothing. 30

Moreouer, Paul here sets downe an infallible argument, whereby we may be assured that the Scripture is the word of God. For the scriptures in their right vse (which is in reading, hearing, meditation) haue the diuine and supernaturall operation of the spirit ioyned with them, to comfort in all distresses, 35 and in the very pang of death, and to conuert the heart of man, making him in respect of righteousnes, and holines like vnto God. This priuiledge haue the Scriptures, Isa. 59. 21. and no word els.

Lastly, let vs here obserue the certen marke of true religion: [Page] and that is, that the preaching thereof conferres the spirit of adoption. This doth not the pretended catholike Religion of the Papists: it doth not conferre vnto men the spirit to assure them that they are the children of God; because it teacheth that we are to be in suspence of our saluation. Againe, by teaching 5 humane satisfactions, & merits, it ministreth the spirit of pride and presumption, as also the spirit of crueltie, & not of meekenes: for they of that religion, commonly delight in blood: and there haue bin no warres, or seditions, or rebellions in Europe, for many ages, but they of the Romish religion, haue bin at 10 one ende of them.

When Paul saith, v. 3. Beganne ye in the spirit, &c. he teacheth a diuine instruction, that true godlines and Religion stands in the spirit, that is, the grace of the heart, or in the exercises of the inner man, whether we respect the beginning, the middle, 15 or the accomplishment thereof. The kings daughter is all glorious within. Psal. 45. 13. True worshippers worship God in the spirit. Ioh. 4. 25. Rom. 1. 12. He is a Iew, that is a Iew not without, but within in the spirit, in the circumcision of the heart. Rom. 2. 29. Gods seruice and kingdome, stands in iustice, peace of conscience, 20 and ioy in the holy Ghost. Rom. 14. 17. He that is in Christ must not know him in any carnall respects, but be a new creature. 2. Cor. 5. 17. Gal. 6. 17. Baptisme is not the washing of the spots of the flesh, but the promise that a good conscience makes to God. By this doctrine we see the fault of the world, which for 25 the most part placeth religion in ceremoniall performance of some outward duties. The Iewe vsed to come to God with sacrifices, and to draw neere to him with his lippe, his heart beeing farre from God. The Papist hath turned the Apostolike, and Catholike religion, into a masse of ceremonies, borrowed 30 partly from the Iewes, and partly from the Gentiles. And the multitude among vs, place their religion, in comming to the Church, in outward hearing, in receiuing the sacrament, in some kind of formall praying. These things may not be condemned, but the power and life of religion lies not in these 35 things. Wherefore we must not stand vpon outward & painted shewes: but looke what thou art betweene God, and thy selfe; that onely art thou in religion. Thou praiest in the church: but thou maist deceiue the world in this. Tell me, dost thou pray at home? dost thou pray in thine owne heart vnto God, [Page] by the spirit of praier? then thou praiest indeede. If thou canst approoue thy heart vnto God for any act of religion, then is it done indeede, els not. Remember this.

Furthermore, Paul here teacheth that our after proceedings in religion, must be answerable to our first beginnings in the spirit. And hence we may be aduertised of many things. First, 5 here we must take notice of the follie of Popish religion. For it beginnes in Gods mercie, and the merit of Christ: and it ends in our merits and satisfactions. Secondly, we must take notice of the common sinne of our times. For in the practise of our 10 religion we are deceiued. We are not now that which we haue bin twentie or thirtie yeares agoe. For now we see the world abounds with Atheists, Epicures, libertines, worldlings, newters, that are of no religion: and sundrie that haue heretofore shewed some forwardnes, beginne to faulter, and stagger, and to 15 looke an other way. This is not to begin and ende in the spirit: but to end in the flesh. We are betime to amend this fault, least if our former zeale be turned to present lukewarmes, God in in his anger spue vs out.

Yong men must here be aduertised as they grow in yeares 20 and stature, so to grow vp in good things, that both the first beginning, and the after proceedings may be in the spirit. Thus did Christ increase in grace, as he increased in stature.

Lastly, aged persons that haue begunne in the spirit, must looke that they grow vp in the graces of the spirit more then 25 others, that they may end in the spirit. It is said of the angel of Thiatira, that his loue, seruice, and workes, were moe at the last, then at the first, Reu. 2. 19. the same should be saide of all aged persons. They which are planted in the house of God, bring forth fruit in their old age. Psal. 91. 16. It is the commendation 30 of the old man, that by reason of his manifold experience, he knowes the father more then others. 1. Ioh. 2. 14. It is the praise of Anna, that shee continually serued God in fasting and praier beeing 80. yeares old. When the outward man decaies, the inward man should be renewed. I speake all this the rather, 35 because aged persons are much wanting in this dutie. For none commonly are so ignorant in the things of God as they: they begin in the spirit, but the affections of their hearts vsually end in the loue of this present world. But they must be warned, that as they goe before others in age, so must they also exceede [Page] in the graces of the spirit. We vse to say of children, God make them good old men: and it is well said. An old man is to be regarded: but specially, a Good old man, who is more to be respected then twentie of younger yeares. Now aged persons when they grow in age, and not in the spirit, they loose their 5 honour, for age is a crowne of glorie when it is found in the way of righteousnes. Prov. 16. 31. Let them therefore pray with Dauid, Forsake me not, O Lord, in mine old age. Psal. 71. 9.

4. Haue ye suffered so many things 10 in vaine? if so be it be euen in vaine.

The interrogation, haue ye? is as much as, ye haue. Because the question in this place counteruailes a speech affirmatiue. And the wordes carrie this sense: Ye haue professed the Gospel, 15 and ye haue suffered many afflictions for the same: but now haue ye reuolted from the Gospel, and therefore all your former sufferings are void, or in vaine.

The words [if they be in vaine] are a limitation or qualification of that which was saide before: and they carrie this sense: 20 Whereas I haue said that your sufferings are in vaine, I speake it not simply, but with some hope of your repentance: which if it be: then that which would be in vaine, shall not be in vaine.

In this verse, Paul sets downe a second reason, to prooue the 25 proposition of his first argument, on this manner: If ye receiued the spirit by my doctrine, then is my doctrine true, and ye fooles in reuolting from it. For by this meanes the things which you suffered well, ye now suffer in vaine.

The vse. When Paul saith, Haue ye suffered, &c. he signifies 30 vnto vs the estate and condition of all beleeuers in this life, that they must be bearers and sufferers. The reason. To this are we called, 1. Pet. 2. 21. for we are called to resigne all reuenge to God, and therefore of our selues to be bearers and sufferers. Math. 5. 39. Resist not euill. And we are called to imitate the 35 passion of Christ, who suffered beeing innocent, and beeing reuiled, reuiled not againe. Moreouer, it is for our good that we should beare and suffer. 1. Pet. 1. 6. and Psal. 119. 71. It may be demanded, What if my cause be good, must I then suffer? Ans. Yea. The better thy cause is, the better are thy sufferings: [Page] they are blessed that suffer for righteousnes. Paul commends himselfe by the multitude of his sufferings. 2. Cor. 11. 13. Againe, it may be demanded, how long we must suffer? Ans. Euen to the shedding of our blood, if it be for the resisting of sinne. Heb. 12. 4. Lastly, it may be saide, how shall we be able to doe this? Ans. God is faithfull, and will not lay on vs more then we shall 5 be able to beare. 1. Cor. 10. 3. By this we are admonished, not to make a reckoning in this world, of pleasure, and delight, as though the Gospel were a Gospel of ease, and as we vse to say, a gospel made of veluet; but euery one of vs must take vp his 10 owne crosse. Luk. 9. 23. If thou wilt be my disciple, denie thy selfe, take vp thy crosse: that is, the particular affliction, and miserie, which God laies on thee. Againe, if in this world we must be sufferers by condition, then in dissentions, and differences, we may neither giue nor take the chalenge, but must be content to beare and put vp wrongs, and abuses. Lastly, in these daies of 15 our peace, we must looke for daies of triall, and affliction. For as yet we haue suffered little for the name of Christ. The haruest of the Lord hath bin among vs, more then fourtie yeares: therefore (no doubt) the time of threshing, fanning, and grinding comes on, that as the Martyr said, we may be good bread to 20 the Lord. And that we may be able to suffer for the name of God, we must pray for this gift at Gods hand. For power to suffer is the gift of God, Phil. 1. 29. and we must obserue the commandement of God, not to feare the terrours of men. Reu. 2. 10. 1. Pet. 3. 14. And for this cause, we must (as Peter 25 saith) sanctifie God in our hearts: beeing assured by our faith of the presence, protection, and prouidence of God.

When Paul saith, Haue ye suffered so many things? he shewes that we must endure manifold miseries in this life. Iacob said 30 to Pharao, his daies were few and euill. Many are the afflictions of the righteous. Psal. 34. 20. Christ saith, Take vp thy crosse euery day, Luk. 9. 23. and thereby he signifies, that euery new day that comes ouer our heads, we must looke for a new crosse. And for this cause, it is not enough to be patient for a fit, but we must shew all patience, and long suffering, and that with 35 ioyfulnes. Col. 1. 11.

When Paul saith, Haue ye suffered so many things in vaine? he signifies, that our sufferings are of great vse, vnlesse our sinnes be the hindrance. It may then be demanded, what is the vse of [Page] our sufferings? The Papists answer, that in our baptisme or first conuersion, Christ sufferings doe all, & abolish the whole fault and punishment: but if we sinne after our conuersion, then they say, Christs sufferings abolish the fault, and the eternall punishment, and our owne sufferings, abolish the temporall 5 punishment. But this doctrine leslens, and obscures the mercie of God: and it must be obserued, that Paul holds all their sufferings to be in vaine, that seeke remission of sinnes, or iustification, in any thing, out of Christ.

Now we for our parts, make fiue other vses of our sufferings. 10 First, they serue for triall of men, that it may appeare what is hidden in their hearts. Deut. 8. 2. Secondly, they serue for the correction of things amisse in vs. 1. Cor. 11. 23. Thirdly, they serue as documents, and warnings to others, specially in publike persons: thus Dauid suffers many things after repentance, 15 for his murther and adulterie. Fourthly, they are markes of adoption, if we be content to obey God in them. Heb. 12. 7. Lastly, they are the troaden and beaten way to the kingdom of heauen. Act. 14. 23.

When Paul saith, If they be in vaine, we are to obserue his 20 moderation. He reprooues and terrifies the Galatians, yet so as he is carefull to preserue the hope of mercie in them, and the hope of their amendment in himselfe. The like hath bin the practise of the Prophets. Ionas preacheth, yet fourtie daies and Niniuie shall be destroied: but withall he addes, It may be the 25 Lord will repent, and turne from his fierce wrath. Ion. 3. 9. Peter saith to Simon Magus, Thou art in the gall of bitternes: but withall he addes, Pray God that the thought of thy heart may be forgiuen thee. Act. 8. 21. See the like Ioel 2. 14. and Amos 5. 15. And thus are Ministers of the Gospel to delay and qualifie their 30 reproofes, and censures.

5 He therefore that ministreth to you the spirit, and worketh miracles among you, doth he it by the works 35 of the law, or by the hearing of faith?

These words are a repetition of the second verse, whence the exposition must be fetched. The words [and worketh miracles [Page]among you] are added: and they carrie this meaning; That God gaue to the Galatians, not onely the spirit of adoption, but also other extraordinarie gifts of the spirit, as to speake with strange tongues, to cure diseases, and such like.

Repetitions in Scripture are not idle, but of great vse, and signifie vnto vs the necessitie of the thing repeated, and the infallible 5 certentie of it. The substance therefore of this verse must carefully be remembred, and that is this. Ye receiued the spirit by my doctrine: therefore it is true, and of God. The argument is of great vse. For by it we come to an infallible assurance of the Certentie of the Scriptures, and of true religion 10 deriued thence.

The Galatians are now reuolted from Pauls doctrine, and they erre in the foundation: and yet Paul saith in the time present, He that ministreth the spirit vnto you. Hence it appeares, that falls of infirmitie in the child of God, doe not vtterly extinguish 15 the spirit, but onely grieue, or make sadde the spirit.

Againe, Paul here teacheth, that God is the onely and proper author of miracles. For he that ministreth the spirit, worketh miracles, namely God. A miracle is, a worke aboue the 20 strength of nature [...] therefore it can be effected of none but the author of nature. It may be obiected, the Apostles, Prophets, and others, had a gift to worke miracles. Iosua commanded the sunne to stand, Ios. 10. 12. and Elias commanded fire to come downe from heauen, 2. king. 1. Ans. God neuer gaue to any man power to worke and effect a miracle, either mediately 25 or immediately. The gift was the faith of miracles. The faith was grounded vpon reuelation: and the reuelation was, that God himselfe would worke such or such a miracle, when they praied, commanded, or imposed hands. Men therefore properly, are but the mouth of God, and messengers to signifie 30 what he will doe. Againe, it may be obiected, that the deuill can worke miracles. Ans. He can worke a wonder, or things extraordinarie, in respect of the ordinarie course of nature. Thus he caused fire to fall from heauen: and he caused vlcers to arise in the bodie of Iob, and that true vlcers. And this he 35 did by the force of nature, better knowne to him, then all the world. But as for a true miracle, that exceedes the strength of nature, he cannot possibly doe it: no not Christ himselfe, as man, though he be exalted aboue all men and angels. By this [Page] we see that they are deceiued, who thinke that the deuill can make raine, thunder, and lightning. Indeede when the matter of raine and thunder is prepared by God, he can hasten it, and make it more terrible: but raine, and thunder he cannot make: for that is indeede as much as any miracle. Againe, it is a falsehood to thinke, that Alchimists are able to turne baser mettals, 5 into gold. For it is a worke of creation to turne a creature of one kind into a creature of an other kind. It is also as foolish to imagine that witches, by the power of the deuill, are able to turne themselues, into catts and other creatures. None can doe this, but God that made the creature. 10

Here againe we see the vse of miracles, that is, to confirme doctrine in the Apostolike Churches. That their vse is further to confirme doctrine euen at this day, it cannot be prooued.

Lastly, here in the Galatians we see what an easie thing it is to fall from God, from our faith, and allegiance to him. They 15 were taught by Paul: they had receiued the spirit of adoption: they were enabled to worke miracles: and yet for all this, they fall away to an other Gospel. They must be a looking glasse to vs. In peace we are now constant: but if triall shall come, our frailtie shall appeare. That our frailtie and weaknes may not be 20 hurtfull to vs, we must remember two rules. One is, not to haue a conceit of any thing in vs: but to hold our faith and religion in feare, as in the presence of God. Rom. 11. 20. the second, to take heede that there be not in vs an euill, corrupt, and dissembling heart. For if our heart be naught, our faith 25 cannot be good. Heb. 4. 12.

6 As Abraham beleeued God, and it was imputed to him for righteousnes: 30

7 Knowye therefore, that they which are of faith, are the children 35 of Abraham.

The words, Euen as Abraham, &c. haue reference to that which went before, on this manner. Ye Galatians receiued the spirit by my doctrine: and my doctrine was the preaching of [Page] iustification of faith without workes: which doctrine is like and sutable to the example of Abraham, who beleeued God, and it was imputed for iustice.

Here Paul sets downe the second argument, whereby he prooues the truth of his doctrine. And it is framed thus: As Abraham was iustified, so are the children of Abraham. Abraham 5 was iustified by iustice imputed, and apprehended by faith, vers. 6. Therefore the children of Abraham are thus iustified. This conclusion is the principall question: it is not here expressed, but in the roome thereof a declaration is made, who are the true children of God, namely, they that are of Abraham, 10 in respect of faith.

That which is saide here of Abraham, is a maine ground concerning the iustification of a sinner, in the bookes of the old and new Testament: therefore I will more carefully search the true interpretation of it. 15

Some expound the words thus: Abraham beleeued God, and the world reputed him for a good, and vertuous man. But if this be the right sense, then Paul is deceiued, who brings this text to prooue the iustification of Abraham, not onely before 20 men, but also before God. Now vertue and goodnes, which is in estimation among men, is not sufficient, to acquit and iustifie vs, before God.

The second exposition is of the Papists, who by faith here vnderstand, a generall faith, whereby the articles of faith are beleeued. And by imputation, they vnderstand reputation, wher 25 by a thing is esteemed as it is indeede. And they teach that faith is reputed for righteousnes; because (say they) faith formed with charitie, is indeede the iustice whereby a sinner is iustified before God. But this Exposition hath his defects, and 30 errours. For first of all, Charitie is not the forme, or life of faith, but the fruit and effect of it. 1. Tim. 1. 5. The ende of teaching is loue out of a pure heart, good conscience, and faith vnfained. It is obiected, that as the bodie is dead without the soule, so is faith without workes, Iam. 2. 26. and therefore that workes are the life 35 of faith. Ans. S. Iames by faith, vnderstands a pretended faith, or the Profession of faith, as appeares by the words, v. 14. though a man say he hath faith: and v. 18. shew me thy faith. Now of this profession of faith, workes are the life.

Secondly, this exposition makes faith; or the act of beleeuing, [Page] to be our whole and intire iustice before God: whereas indeede if it be iustice, it is but one part thereof. And in the act of beleeuing, loue cannot be included.

Thirdly, faith ioyned with charitie, is not the iustice whereby a sinner is iustified. For our faith and loue are both imperfect: 5 and faith is imputed for righteousnes without workes, Rom. 4. 6. and therefore without charitie. For this is charitie to keepe the commandements of God. Ioh. 15. 10. Paul saith, that the righteousnesse whereby we are iustified, is by, or through faith, Phil. 3. 9. and therefore our iustice, and our faith, are two 10 distinct things.

The third exposition is also from the Papists, that faith is reputed for righteousnes: because it is reputed to be a sufficient meanes to prepare men to their iustification: but this cannot be the sense of this place. For this was spoken of Abraham 15 after he was iustified, and therefore needed no preparation to iustification.

Let vs now come to the true sense of the wordes. In them I consider two things, Abrahams faith, in these words, Abraham beleeued God: and the fruit of his faith, in these words, and it was 20 imputed to him for righteousnes. Touching his faith, I consider three things. The first is, the occasion, which was on this manner. After the conquest of the heathen kings, Abraham was still in some feare: in this regard the Lord comforts him, Gen. 15. 1. I am thy buckler, and thy exceeding great reward. But to 25 this Abraham replies, I want issue: and the Lord answers, I will make thy seede, as the starres of heauen. Gen. 15. 5. Now then looke as God renewes and inlarges his promise to Abraham, so Abraham renewes his faith: and hereupon Moses, and Paul, say, Abraham beleeued God. God doth not now inlarge his promises 30 to vs as to Abraham: neuerthelesse, the promises recorded in the bible, are renewed to vs partly by preaching, and partly by the vse of the sacraments: and we accordingly are to renew our faith: specially in the time of feare, and danger.

The second thing is the obiect, or matter of his faith, and 35 that is, the multiplication of his posteritie. It may be said, how could Abraham be iustified by such a faith? Ans. The promise of the multiplication of his seede, was a dependant of a more principall promise, I am thy God all-sufficient. Gen. 17. 1. and, I am thy exceeding great reward. Gen. 15. 11. In this carnall seede, [Page] Abraham specially respected (by the eye of faith,) the blessed seede of the woman. He therefore beleeued the promise of a seede, as it was a pledge vnto him of a thing more principall; namely, the fauour of God, and as it was a meanes to effect the incarnation of the sonne of God. In his example we are taught 5 how we are to respect, and vse earthly things: we are to respect them as pledges of Gods fauour: and to vse them as meanes to further vs to Christ, and to the attainment of our saluation.

The third point is, the propertie of Abrahams faith, which was a faith against hope. For he beleeued the promise of a 10 seede, when his bodie was halfe dead, and Sarai was barren. In like sort we keeping true religion, and good conscience, must in all our temptations, crosses, miseries, infirmities, against reason, sense, and feeling, beleeue the promise of remission of sinnes, and life euerlasting. 15

In the effect and fruit of Abrahams faith, three things must be considered. The first is, what is meant by Imputation. To impute properly, is a speach borrowed from marchants: and it signifies to recken, or to keepe a reckening of expenses, and receipts. Thus Paul saith, Philem. 18. If he haue done thee any 20 wrong, impute it to me: that is, set it on my reckening. And this word is here applied, to the Iudgement of God. Because he is our soueraigne Lord, and we are his debters: and he doth adiudge vnto men for their sinnes, either pardon, or punishment.

Imputation in God, is twofold: one, Legall: the other, Euangelicall. 25 Legall is, when God willeth and adiudgeth the reward to him that fulfilleth the law. Thus Paul saith, Rom. 4. 5. that the wages is imputed to him that worketh, and that of debt. Euangelicall imputation is, when God accepts the satisfaction of Christ, our suretie, as a paiment for our sinnes. In this sense is 30 the word, Impute, taken ten times in the 4. chap. to the Rom. and in the fame, is it vsed in this place.

The second point is, what is imputed? And it was imputed, that is, faith. Faith here must be considered two waies; first, as a qualitie in it selfe: and thus it is imperfect, and consequently 35 cannot be imputed to vs for our instification. Againe, faith must be considered as an instrument, or hand holding and receiuing Christ: and in this regard beleeuing is put for the thing beleeued. And thus must this text be vnderstood. It was imputed to him, that is, the thing which his faith beleeued was imputed [Page] to him by God: for the act of beleeuing is not our iustice, as I haue shewed.

The third point is, what is meant by righteousnes? Ans. That which is called in Scripture, the Iustice of God, which is sufficient to acquit a sinner at the barre of Gods iudgement. Thus 5 then the sense is manifest: Abraham beleeued the promise of God, specially touching the blessed seede: and that which he beleeued, namely, the obedience of the Mediatour (the blessed seede,) was accepted of God as his obedience, for his iustification. 10

It is obiected, that the obedience of Christ is to be imputed to none, but to Christ, who was the doer of it. Ans. It is to be imputed, that is, ascribed to him as to the author thereof: and withall because he did performe it in our roome, and stead, and that for vs, it is to be imputed to vs. 15

Secondly, it is obiected, that works are also imputed, as well as faith. Psal. 106. 31. Phinees exequuted iudgement, and it was imputed to him for righteousnes. Ans. There is iustice of the person, and iustice of the act. Iustice of the person is that, which makes the person of man iust. Iustice of the act, is that which makes 20 the act of the person iust, and not the person it selfe. Now the Psalme speakes onely of the iustice of Phinees action: and the meaning of the words is this, that God reputed his action as a iust action, whereas men might happily condemne it. This place therefore prooues not that workes are imputed for the 25 iustification of any man.

Thirdly, it is obiected, that imputed iustice was neuer known in the Church till 1500 yeares after Christ. Ans. It is false. Bernard saith expressely, Death is put to flight by the death of Christ, Germ. ad mil. Temp. c. 11. Epist 190. and the iustice of Christ is imputed to vs: and againe, the satisfaction 30 of Christ is imputed to vs. Againe, sundrie of the Fathers, as Augustine, Hierome, Chrysostome, Theodoret, Anselme, entreating vpon the text of Paul, 2. Cor. 5. 21. auouch, that the iustice whereby we are iustified, is not in vs, but in Christ. And it is a receiued doctrine with them, that a sinner is iustified by faith alone: 35 now faith alone, presupposeth an imputation of iustice.

The vse. Hence it followes, that there is no merit of mans works, either in the beginning, or in the accomplishment of our iustification. For faith is imputed for iustice to him that beleeueth and worketh not. Rom. 4. 5.

[Page] Againe, by this we see there is but one iustification; and that the second, by workes, whereby a man, of a good man, is made better, is a meere fiction. For iust Abraham is not iustified by his good workes wherewith he abounded, but after his first iustification, faith still is imputed to him for righteousnes.

Thirdly, here we see what is that very thing, whereby we are 5 to appeare iust before God, and to be saued, and that is the Obedience of Christ, imputed to vs of God, and apprehended by our faith.

Lastly, here we see our dutie. God sits as a Iudge ouer vs: he takes a reckening of vs, for all our doings: the law is an handwriting 10 against vs: to some he imputes their sinnes, to some he remits them. We therefore must come into the presence of God, plead guiltie, and acknowledge our selues to be as bankrupts, and intreat him to graunt pardon to vs, and to accept the satisfaction of Christ for vs: then will God not impute our 15 sinnes, but the obedience of Christ for our iustification: and accept him as our suretie in life and death.

The declaration of the conclusion followes in the 9. verse, and it shewes who are the true children of Abraham. The meaning of the words must first be considered. To be of faith, 20 is to be of Abrahams faith, Rom. 4. 16. And to be of Abrahams faith, is to beleeue, and applie the promise of righteousnes and life euerlasting by Christ, as Abraham did: and to rest in it for our iustification and saluation. v. 10. they are said to be of works, 25 who doe the works of the law, and looke to be iustified thereby: therefore they are of faith, who beleeue in Christ, & looke to be saued and iustified thereby.

And they which thus beleeue with Abraham, are said to be his children. It may be demanded, how? Ans. Children of Abraham, 30 are of two sorts: some by nature, some by grace. By nature are they which are of Abraham by the flesh, or naturall generation, as Ismael was. By grace, all beleeuers are children of Abraham: and that three waies. First, by Imitation, in that Abraham is set forth vnto vs as a patterne, in the steppes of whose faith all true beleeuers walke. Rom. 4. 12. Secondly, beleeuers 35 are children of Abraham, by succession, in that they succeede him in the inheritance of the same blessing. Thirdly, they are children to him by a kind of spirituall generation. For Abraham by beleeuing the promise of a seede did after a sort beget [Page] them. Indeede properly the promise and Election of God, makes them children: and Abraham by his faith beleeuing the foresaid promise, receiues them of God as his children. In this regard beleeuers are called, children of the promise, Rom. 9. 8. and the seede, that is, of the faith of Abraham. Rom. 4. 16. Now 5 then the meaning of the text is, that beleeuers, though vncircumcised, are the children of Abraham. It may be said, what priuiledge is this? Ans. Great: for the children of Abraham are children of the couenant, Act. 3. 25. and children of God. Rom. 9. 8. 10

The vse. In this verse Paul sets downe one thing, namely, the true marke of the child of Abraham, and that is, to be of the faith of Abrahā. Here then marke, first of all the Iewes, though descending of Isaac, are no children of Abraham, because they follow not the faith of Abraham. Secondly, the Turks are no 15 children, though they plead descent from Agar sometimes, and sometime from Sara, tearming themselues Agarens, and Saracens. For they tread vnder foote the faith of Abraham. Thirdly, the Papist will nothing helpe himselfe by the plea of Antiquitie, Succession, and vniuersall consent, except he can 20 shew some good euidence that he is of the faith of Abraham, which he cannot. For this faith he hath corrupted, as I haue shewed. Lastly our profession of Abrahams faith, partly in teaching, and partly in hearing and in the vse of the sacraments; is not sufficient to prooue vs the children of Abraham. For not euery 25 one that saith Lord, Lord, shall enter into the kingdome of heauen. Math. 7. 22.

Therefore we must labour to be indeede and in truth of the faith of Abraham, and to walke in the steppes of his faith. And to this end, we must do three things. First, we must haue knowledge 30 of the maine and principall promise, touching the blessing of God in Christ, and of all other promises depending on the principall: and we must know the scope and tenour of them, that we be not deceiued. Secondly, we must with Abraham beleeue the power, and truth of God, in the accomplishing 35 of the said promises, or in the working of our vocation, iustification, sanctification, glorification. Rom. 4. 21. Thirdly, we must by faith obey God in all things; shutting our eyes, and suffering our selues (as it were) to be led blindfold, by the word of God. Thus did Abraham in all things, euen in actions against [Page] nature. Hebr. 11. 8. But this practise is rare among vs. For there are three things which preuaile much among vs, the loue of worldly honour, the loue of pleasures, and the loue of riches: and where these beare a sway, there faith takes no place. It will be said, that faith is much professed. Ans. Faith was neuer more professed, yet there was neuer lesse true faith. For the 5 common faith of men, is a false faith. For in some, it is conceiued without the meanes of the word, praier, sacraments: and in others, it is seuered from the Purpose of not sinning. Now faith conceiued without the true meanes, and faith ioyned with the 10 purpose to liue as we list, is nothing but presumption. And surely, this is the faith, though not of all, yet of the most.

Moreouer, that which Paul hath said of the children of Abraham, he prooues by the testimonie of the Galatians, in these words, Know ye therefore, or ye know: that is, vpon the saying of 15 Moses in the former verse, ye your selues know this to be a truth, which I said. Marke here, Paul requires such a measure of knowledge in beleeuers, that they must be able to iudge of the gathering of this or that doctrine, out of this or that place of Scripture. This shewes the contempt of knowledge in these 20 our daies to be great: for most men reiect the preaching of the Gospel, and content themselues with the teaching, and schooling of nature.

8 For the Scripture foreseeing that God would iustifie the Gentiles 25 through faith, preached before the Gospel vnto Abraham, saying, In thee shall all the Gentiles be blessed.

30 9 So then, they which are of faith, are blessed with faithfull Abraham. 35

Against the argument in the two former verses, a doubt, or exception might be mooued, on this manner. We graunt, that they which are of the faith of Abraham, are iustified as he was, [Page] so they be Iewes, and not Gentiles. Now this doubt, exception, or obiection, Paul remooues in these verses, thus. Whē God said to Abraham, In thee shall all the Gentiles be blessed; he signified, the iustification euen of the Gentiles by faith: therefore all that are of faith, euen the Gentiles, are blessed of God, as Abraham 5 was.

In the 8. verse, I consider three things; the occasion of the speach of God to Abraham, namely, Gods foreknowledge: the manner of his speach, the preaching of the Gospel to Abraham: and the testimonie it selfe, In thee, &c. 10

Touching the occasion; first, it may be demanded, whether this foreknowledge in God, be a bare foreknowledge, seuered from the will of God, or no? Ans. No: Gods foreknowledge, is in all things ioyned with his decree, or will. If God should foresee things to come, and in no sort will or nill them, there 15 should be an idle prouidence. Christ was deliuered by the will and foreknowledge of God, Act. 2. 23. and the Iewes for their parts did nothing in the crucifying of Christ, but that which the hand, and counsell of God had determined to be done. Act. 4. 28. Neither is God by this doctrine made the author of sinne. For sinne 20 comes to passe, not from the will of God, but according to his will: in that he foresees euill, and withall wills not to hinder the beeing of it: and euill not hindred, comes to passe.

Againe, it may be demanded, In what order the foreknowledge of God stands to his will. Ans. The foreknowledge of 25 things that may possibly come to passe, goes before his will: the foreknowledge of things that shall certenly come to passe, followes the will, and decree of God. For things come not to passe, because they are foreseene; but because they are to come to passe, according to the will of God; therefore they are foreseene. 30 Now then because foreknowledge in God, is ioyned with his will, and is alwaies a consequent of it, it is often put for the counsell, will, and decree of God; as in this place.

In this text, two things are to be considered of Gods foreknowledge. The first is, who, or what foresees? Answer is here 35 made, The Scripture foresees: that is, God foresees, and the Scripture records things foreseene by him. Hence it appeares, that the writings of Moses are the word of God. For they foretell things to come 2000 yeares after, as the calling and benediction of the Gentiles in the seede of Abraham. In the same [Page] regard the writings of Paul are the word of God. For there he reueales and sets down in writing, more then 2000 years after, what was the intention of God, when he said to Abraham, In thee shall all the Gentiles be blessed.

The second point is, what is foreseene? Answer is made, that God iustifieth the Gentiles, that is, God will as certēly iustifie 5 them in time to come, as if he had then done it, when he spake the words. Some teach that the Predestination of God, is his decree, in which he purposeth to redeeme, and iustifie all men, of all ages, and times, so be it; they will beleeue. But I finde no 10 such decree in the word. Here we see Gods decree, is onely to iustifie all the Gentiles in the last age of the world. And thus the text of Paul must be vnderstood, God would haue all men to be saued, 1. Tim. 2. namely, all men, or all the Gentiles in the last age of the world, and not all the Gentiles, of all ages, and times. 15

In the next place, the manner of the speech and testimonie of God must be considered, in that he is said to preach the Gospel to Abraham. Here marke the Antiquitie of the Gospel: and the markes of true religion, which for his substance was known 20 not onely to the Apostles, but also to the Prophets, and Patriarks. So ancient is the true way of life, and the doctrine of iustification by faith without workes. Papists plead antiquitie for their religion: but in vaine: for the proper points and heads of their religion, were taken vp since the daies of Christ, some, 25 200 yeares after: some, 400. some, 600. some, 800. some, a thousand: and some, 1400 yeares after.

The third point, is the speach, or testimonie it selfe: In thee shall all the Gentiles be blessed. In thee, that is, in thy seede, Christ, Gen. 22. 18. who is in thy loynes: into whome the Gentiles are 30 ingrafted by faith, and consequently into thee. For they are the seede of Christ, Isa. 53. 10. who is the seede of Abraham. Againe, here it is said, All the Gentilis. but Gen. 17. 4. Abraham is called the father, not of all, but of many nations. Ans: He is the father of many, in respect of his fleshs and he is a father of all 35 the Gentiles, in regard of his faith. Againe, it is vsuall in scripture, to put the word, All: for many Rom. 5. 15. 18. And the benediction here mentioned, comprehends all the spirituall graces of God, as vocation, iustification, glorification, Eph. 1. v. 3.

[Page] The vse. In that the Lord saith, All the nations shall be blessed in Abraham, hence I gather, that the nation of the Iewes shal be called, and conuerted, to the participation of this blessing: when, and how, God knowes: but that it shall be done before the ende of the world, we know. For if all nations shall be called, 5 then the Iewes.

Againe, that which was foretold to Abraham, is verefied in our eyes. For this our English nation, and many other nations are at this day blessed in this seede of Abraham. Vpon the consideration of this, we are admonished of many things. First, 10 we are to giue to God great thankes and praise, that we are borne in these daies. For many Prophets, and great Kings, desired to see that which we see, and could not obtaine it. Secondly, we must euery one of vs in our hearts amend and turne to God, and vnfainedly beleeue in Christ, that we may now in 15 the acceptable day be partakers of the promised blessing. The Lord saith, Gen. 22. 18. In thy seede all the nations of the earth shall be blessed, or, blesse themselues: because they shall vse all good meanes, that they may be filled with the blessings of God. Thirdly, we must blesse all, doe good to all, and hurt 20 none: for, we are heyres of blessings 1. Pet. 3. 8. Lastly, we must here marke our comfort: if we truly turne to God, and beleeue in the holy seede of Abraham, all things shall goe well with vs: God shall blesse them that blesse vs, and curse them that curse vs. Gen. 12. 3. 25

The ninth verse, is the conclusion of Pauls answer: and it is in effect and substance one and the same with v. 7. and it signifieth that all men that be of Abrahams faith, (though otherwise forrainers and Gentiles to Abraham,) shall be partakers of the same blessing of God with him. It may be said: How shall we 30 haue the same blessing, when we haue not the like faith? Ans. god respects not the greatnes of our faith so much, as the truth of it. And if faith erre not in his obiect: that is, if we make Christ crucified our Redeemer, and ioyne nothing to him: if there be further, a will to beleeue, and to apprehend Christ, 35 with care and constancie to increase in faith, and a purpose not to sinne, God will accept this true and honest will, for the deede.

10 For as many as be of the works [Page]of the law, are vnder the curse. For it is written, Cursed is euery one that continues not in all things written in the Law, to doe them. 5

In these wordes, Paul sets downe a second reason, whereby he prooues that not onely the Iewes, but also the Gentiles, are blessed as Abraham was, by faith. And the reason is drawne from the contraries, thus. They that are of workes, that is, that 10 looke to be iustified by workes, are vnder the curse. Therefore, they that are of faith, are blessed, or iustified, with Abraham. Moreouer, Paul addes the proofe of this second reason, in the next words, and it is framed thus: They which fulfill not the 15 law, are cursed: they which are of works, fulfill not the law: therefore, they are accursed.

Whereas Paul saith, that they are vnder the curse, that will be of workes, we see the whole world almost, walkes in the way of perdition: it is a conclusion of nature, that we must be saued, 20 and iustified, by our works. The young Prince in the Gospel, said, Good master, what must I doe, to be saued? The Iewes would not be subiect to the iustice of God, but they est [...]blished their owne righteousnes of the law, Rom. 10. 3. Our common people, and they that should be wise, say, they looke to be saued by faith: 25 but indeede, they turne their faith, to workes. For what is their faith? surely nothing els (as they say) but their good meaning, or their good dealing, or their good seruing of God.

Hence againe it followes, that the Papacie, or Popish reli gion, is the way to perdition, in that it prescribeth, and teacheth, 30 iustification, by workes. On the contrarie, our religion is the safest, and surest from daunger, because it teacheth the free iustificatiō of a sinner, by the blood of Christ. And this makes the Papists, in the day of death, to renounce iustification by their workes. Steuen Gardiner a bloodie persecutor, beeing on his death bed told, of free iustification by the blood of Christ, 35 said; You may tell this to me, but doe not open this gappe to the people. One of late in a publike execution of iustice, said, he would die a Catholike, and withall he added, that he looked to be saued onely by the passion of Christ.

[Page] In the proofe of the reason, three things are to be considered: What the curse is? who are cursed? and when?

The curse is eternall woe and miserie: and it is either in this life, in the end of this life, or in the life to come.

The curse in this life, is either within man, or without him. 5 The curse within man, is manifold. In the minde there is ignorance of God, of our selues, of true happines, and of the means to attaine to it. Againe, there is a great difficultie with much paine to learne, and retaine things, to be learned, and retained. And this is a curse of God vpon our minds. In the conscience, 10 there are manifold accusations; terrours, and feares, arising vpon euery occasion, and they are flashings (as it were) of the fire of hell, vnlesse they be quenched in this life, by the blood of Christ. In the will, there in an inclination to all manner of sinnes, without exception. Againe, there is hardnes of heart, 15 whereby the will of man is vnpliable to that which is good, vnlesse it be renewed. In the bodie there are more diseases, then the Physitians bookes can expresse: and as many diseases as there be in vs, so many fruits of sinne there are. Ioh. 5. 14.

The curse without vs, is threefold. The first is, a spirituall 20 bondage vnder the power of the deuil: who by reason of sinne, works in the hearts of vnbeleeuers, Eph. 2. 2. and hath the power of death. Heb. 2. 14.

The second, is an Enmitie of all the creatures with man, since the fall. And this appeares, because when God receiues vs to be 25 his people, he makes a couenant with all creatures, in our behalfe. Hos. 2. 18.

The third containes, all losses, calamities, miseries, in goods, friends, good name. Read Deut. 28.

The curse in the end of this life, is death, which is the separation 30 of bodie and soule, Rom. 5. 13. and death in his owne nature, is a fearefull curse, and the very downefall to the pitte of hell.

The curse after this life, is the second death: which is separation of bodie and soule from God, with a full apprehension of 35 the wrath of God. And if the paine of one tooth, or finger, be oftentimes so great, that men rather desire to die; then liue? how great then shall the paine be, when all the parts of bodie and soule shall be tormented? And the eternitie of this death increaseth mans miserie. If a man might suffer so many yeares, [Page] as there are drops in the sea, and then haue an end, it were some comfort: but when that time is expired, man is as farre from the end of his woe, as euer he was.

This in summe and substance is the curse here mentioned: and it were to be wished, that men would more thinke & speak of it, then they doe: then would there be more conscience of 5 sinne.

The next point is, who are cursed. Ans. They which doe not all things written in the law. Here, is an Item for them, that will keepe some commandements, but not all. Herod would doe 10 some things, at the motion of Iohn Baptist, but he would not leaue his incestuous marriage, with his brothers wife. Mark. 6. 20. There be at this day that are very forward in good things: yet some of them will not leaue their swearing, some their lying, some their vncleannes, some their vsurie. But God will 15 not part stakes with man: he will haue all, or none. He that breakes one commandement, is guiltie of all. Iam. 2. And there is good reason, that he which obaies, should obey in all. For where God renewes, he sanctifies throughout, and fills them with the seede of all grace, that they may performe obedience, 20 according to all the commandements of the law.

Againe, he is cursed, that doth not all things which the law prescribeth; or if he doe them, yet doth not continue in all. So then he is cursed, that breakes the law but once, and that onely in one thought: for such an one doth not continue in all things. 25 Now then O sinnefull man, what wilt thou doe, to auoid the curse? for thou hast in thought, word, and deede, broken the law. Doest thou thinke to appease the wrath of God with gold and siluer? the whole world and all things therein are the Lords. And thou maist not thinke to hide or withdraw thy 30 selfe from the presence of God: for all must come and appeare before his tribunall seat, in their owne persons. Neither may we thinke to escape, because God is mercifull: for he is as iust, as mercifull. What wilt thou then doe to escape this horrible curse? when thou hast done all thou canst doe, thou canst no 35 way helpe or releeue thy selfe.

The onely way of helpe is this. Thou must flie from this sentence of the law, to the throne of grace for mercie; instantly asking, seeking, knocking at the gate of mercie, for pardon of thy sinnes. And that thou maist be incouraged to this dutie. [Page] consider with me, that at thy first Purpose to amend, and to turne vnto God, thy sinnes are pardoned in heauen. Dauid saith, Psal. 32. 5. I thought I will confesse my sinnes against my selfe, and thou forgauest me. Marke the speech, I thought. The prodigall child, Luk. 15. vpon his purpose to returne to his father, 5 (before he had indeed humbled himselfe in word) was receiued to mercie. When Dauid said, I haue sinned, Nathan in the name of God said, Thy sinne is forgiuen thee. It may be, thou wilt say, the curse is absolute. Ans. The threatnings of the law must be vnderstood with an exception, which the Gospel makes, on 10 this manner: The Law saith, cursed is the transgressour: and the Gospel saith, Except he repent. Ionas preached, yet fourtie daies, and Niniuie shall be destroied: yet withall he addes an exception: It may be the Lord will repent of his fierce wrath. Ion. 5. 9. Againe, thou wilt say, my sinnes are very grieuous 15 therefore I feare I shall not escape the curfe. Ans. Forgiuenes is promised without any limitation, to any number or kinds of sinne: (onely the sinne against the H. Ghost excepted.) Therefore appeale with boldnes in thy heart to the throne of grace, intreat for forgiuenes as for life and death, and thou shalt escape 20 the curse.

The third point is, when is a sinner accursed? Ans. In present, in the time of this life. For the Lord saith not, he shall be accursed: but, he is accursed. There be among vs whome no sermons or exhortations will amend: and such persons thinke 25 themselues without the reach of any danger. For they thinke the time is very long to the last iudgement. But they are deceiued touching themselues. For God with his owne mouth hath giuen the sentence, that they are accursed; there remaines nothing but the exequution. The halter is alreadie about their 30 neckes: and there remaines nothing but the turning of the ladder. Nay the exequution is alreadie, in blindnes of minde, and hardnes of heart. He that beleeues not, is alreadie condemned. Ioh. 3.

Lastly, a memorable conclusion of Paul is here to be obserued. 35 That it is impossible for any man, within himselfe, for the time of this life, to fulfill the law of God. For Paul here takes it for a confessed and graunted conclusion: otherwise his argument will not hold: which must be framed on this manner. He which fulfills not the law, is cursed: he which is of workes, fulfills [Page] not the law: therefore he is accursed. I further prooue it thus. If we could fulfill the law, we might be iustified by the law: but no man can be iustified by the law, or by workes: therefore, no man can fulfill the law. Againe, Paul saith, Rom. 7. 14. that the law was spirituall, requiring inward and spirituall obedience, and that he was carnall, and therefore not conformable 5 to the law: that he was sold vnder sinne: that when he would doe good, euil was present: that he carried about him the bodie of death. And all this he saith of himselfe, about twentie yeares after his owne conuersion. Such as our knowledge is, such is our loue, to God and man. Now we know God onely in part: 10 therefore we loue in part; and consequently we doe not fulfill the law. Againe, the Scripture puts all men, euen the regenerate, vnder the name of sinners to the very death: Isa. 64. 4. All our righteousnes is as a defiled cloth. Prou. 20. 9. Who can say, my 15 heart is cleane? Iob cannot answer God for one of a thousand, Iob. 9. The righteous man shall pray for the pardon of his sinnes in a time when he may be heard, Psal. 32. 6. If we say we haue no sinne, we deceiue our selues. 1. Ioh. 1. 9. The Papists say, that all these places are meant of veniall sinnes. Ans. There are no veniall 20 sinnes, which in their owne nature, are not against the law of God, but only beside it. The stipend of euery sinne is death. Rom. 6. 23. If we were perfectly sanctified, and consequently fulfillers of the law in this life, then Christ should not be a Sauiour, but an Instrument of God, to make vs our owne Sauiours. 25 And to say this, is blasphemie. Lastly, that which man could doe by creation, so much the law requires at our hand: but man by creation could loue God with all the powers of his soule, and with all the strength of all the powers: which now (since the fall,) no man can doe. It remaines then for an infallible conclusion, that it is impossible for any man in the time of 30 this life, to fulfill the law.

The vse. This point serues notably to condemne the follie of the world. The Israelites say at Mount Sinai, that they will doe all things which the Lord shall command them. Exod. 19. 8. The young Prince said, that he had kept all the commandements 35 from his youth. Mark. 10. 20. Our common people say, that they can loue God with all their hearts, and their neighbours as thē selues.

Secondly, this doctrine serues to confute sundrie Errours of [Page] the Papists, who blasphemously teach, that a man after justification, may fulfill the law in this life: that a man may for a time be without all sinne: that works of the regenerate are perfect, and may be opposed to the iudgement of God: that men may supererrogate, and doe more then the law requires. The groūd 5 of all these conclusions is this: They say, there is a double degree of fulfilling the law. The first is, in this life, and that is, to loue God truly, aboue all creatures, and to loue our neighbour as our selues, in truth. The second is, to loue God with all the powers of the soule, and with all the strength, of all the powers: 10 and this measure of fulfilling the law, is reserued to the life to come. I will briefly consider the reasons and the ground of this blasphemous doctrine.

Obiect. I. God promifeth the Israelites, that he will circumcise their hearts, that they may loue him with all their hearts, with 15 all their soules, and with all their strength. Deut. 30. 6. And thus Iosua turned to God with all his heart, with all his soule, and with all his strength according to all the law of Moses. 2. king. 23. 25. Ans. The phrase [with all thy heart] is taken in a double signification. Sometime it is opposed to a double heart, and then it 20 signifies, a true and vpright heart, without guile or dissimulation. Thus they of Zebulon are saide, not to fight with a double heart, 1. Chron. 12. 33. but with a perfect heart, v. 38. Where, marke the opposition, of an whole or perfect heart, to a double heart. In this sense are the places before named, to be vnderstood. 25 Neuerthelesse, the whole heart, soule, and strength, in the summe of the morall law, signifies all powers of the soule, and all the strength of all the powers. Thus doth Paul, Rom. 7. expound the law, when he faith, the law, is spirituall; and by the prohibition of lust, giues the meaning of the whole law. 30 For concupiscence, or lust, comprehends the first thoughts, or motions.

Obiect. II. Noah is saide to be iust and perfect, Gen. 6. and God commands Abraham to walke before him, and to be perfect, Gen. 17. 1. Paul saith, Let as many as be perfect, be thus minded, 35 Phil. 3. 15. Answ. There is a double perfection; perfection of parts, and perfection of degrees. Perfection of parts is, when a man hath in him, after he is regenerate, the beginnings of all vertnes, and the seedes of all graces: by which he endeauours, to obey God in all his lawes and commandements. Perfection of degrees, [Page] is, when the law is fulfilled both in matter, and manner, according to the rigour of the law. Now the former places speake onely of the perfection of parts: and that is such a perfection in which we are to acknowledge our imperfection, and it is no more but a true and generall indeauour to obey God. Isa. 38. 1. 5

Obiect. III. Sundrie holy men are saide to fulfill the law: Dauid turned from nothing that God commanded him all the daies of his life, saue in the matter of Vriah. 1. king. 15. 5. Zacharie and Elizabeth walked in all the commandements of God, and that without 10 reproofe before God. Luk. 1. 6. Ans. There are two kinds of fulfilling the law: one Legall, the other Euangelicall. Legall is, when men doe all things required in the law, and that by themselues and in themselues. Thus none euer fulfilled the law, but Christ, and Adam before his fall. The Euangelicall manner of 15 fulfilling the law, is to beleeue in Christ, who fulfilled the law for vs: and withall to indeauour in the whole man, to obey God in all his precepts. And this indeauour ioyned with the Purpose of not sinning, is called the righteousnes of Good conscience; and though it be not really a fulfilling of the law, 20 yet it is accepted of God as a fulfilling of the law in all thē that are in Christ. For God accepts the indeanour to obey, for perfect obedience. Thus Dauid, Zacharie, Elizabeth, and others, are said to fulfill the law.

Obiect. IIII. We pray that we may fulfill the law, when 25 we say, Let thy will be done in earth, as it is in heauen. Ans. We pray not that we may fulfill the law in this, but that we may striue as much as may be, to attaine to the fulfilling of the law. That is the scope of the petition. We desire not to be equall to the Angels, and Saints; but onely to imitate them more and 30 more, and to be like to them.

Obiect. V. Rom. 7. 18. To will is present with me: therefore (say they) in will the law may be kept, though the flesh relent. Ans. When Paul saith, that to will was present, he doth not signifie that he could perfectly will that which is good. For his 35 will beeing partly renewed, and partly vnrenewed, the good which he willed, he partly nilled; and the euill which he nilled, he partly willed.

Obiect. UI. Christ tooke out flesh, that the righteousnes of the law might be fulfilled in vs. Rom. 8. 4. Ans. The righteousnes [Page] of the law is fulfilled in vs, not because we doe all things required in the law, but because we haue faith in vs, and by that faith we apprehend the obedience of Christ in fulfilling of the law.

Obiect. VII. Rom. 13. 8. Loue is the fulfilling of the law: and 5 the regenerate loue their neighbours. Ans. If we could loue our neighbour as our selues, perfectly, we should then fulfill the whole law. But our loue is imperfect.

Obiect. UIII. He that is borne of God sinnes not: 1. Ioh. 3. he that sinnes not, fulfills the law. Ans. He that is borne of God sinnes 10 not, that is, he doth not commit sinne, or make a practise of sinne. He may fall of frailtie, yet then he recouers himselfe, and doth not keepe a course in sinning. This is the meaning of S. Iohn.

Obiect. IX. The commandements of God are not grieuous. 1. 15 Ioh. 5. Ans. They are not grieuous three waies; first, in respect of remission: because they that beleeue in Christ, haue the transgression of the law pardoned. Secondly, in respect of imputation: because Christs obedience in fulfilling the law, is imputed to euery beleeuer. Thirdly, in respect of inchoation. For they 20 that beleeue receiue the spirit of God, wherby they are inabled to indeauour themselues to obey God in all his commandements. Otherwise in respect of our owne personall obedience, they are a yoke that no man can beare.

Obiect. X. The workes of God are perfect, Deut. 32. 4. Good 25 workes, are workes of God: therefore they are perfect. Ans. Workes, that are meerely workes of God, which he worketh by himselfe, and not by man, they are all perfect: and thus must the text in Moses be vnderstood. Now good works, are works of God in vs: and withall they are our workes, hauing 30 their beginning in the minde, and will of man: and hence they are defiled. For when the first and second cause concurre in a worke, the said worke takes vnto it the condition of the second cause. Water pure in the fountaine, is defiled, when it passes by the filthie channell. 35

Obiect. XI. If God haue giuen vs an impossible law, he is more cruell then any tyrant. Ans. When God first gaue the law, he also gaue power to fulfill the law. If the law be impossible, it is not Gods fault, but mans, who by his owne fault hath lost this power of keeping the law.

[Page] The ground before named of the double fulfilling of the law, one for this life, the other for the life to come, is false. For there is onely one generall, and vnchangeable sentence of the law, Cursed is euery one that continues not in all things written in the law to doe them.

I now come to other vses of the former conclusion. If the 5 law be impossible, then must we seeke for the fulfilling of it, forth of our selues, in Christ, who is the ende of the law for righteousnes, to them that beleeue. Hence it followes necessarily, that our iustification must be by the imputation, or application of Christs iustice vnto vs. 10

Because we cannot fulfill the law, we must make it a glasse to see our impotencie, and what we cannot doe: and it must be our schoolemaster to driue vs to Christ. And by our impotencie we must take occasion to make praier to God for his spirit to inable vs to obey the lawes of God. Thus come we to be 15 doers of the law, and no otherwise.

Againe, it may be demanded, (considering we cannot fulfill the law,) how our works can please God? Ans. In euery good worke, there is something that is Gods, and something that is ours alone. The defect of the worke is ours alone, and that is 20 pardoned to the beleeuer. That which is good in the worke, is from God, and that he approoueth as beeing his owne. And thus euery good worke, is said to please God.

Lastly, after that we haue begunne to please God in obedience to his lawes, considering we fulfill them not, all boasting 25 of our goodnes must be laid aside, and we must humble our selues vnder the hand of God euen to the death. Read the practise of Dauid, Psal. 143. 2. and Psal. 130. 3. Iob. 9. 1.

11 And that no man is iustified 30 by the law in the sight of God, it is manifest. For the iust liueth by faith.

12 And the law is not of faith: 35 but he that shall doe these things, shall liue in them.

The meaning. By the law] that is, the law not onely ceremoniall, [Page] but also iudiciall and morall. Indeede the occasion of Pauls disputation in this place, is taken from Circumcision, pertaining to the ceremoniall law: but he inlarges his disputation, from one part to the whole law. For they which thought Ceremonies necessarie to iustification, would much more 5 thinke morall duties necessarie. And that Paul speakes here of the morall, it appeares by the 10. verse, where he alleadgeth a sentence that specially appertaines to the morall law: Cursedis euery one, &c. Againe, the law may be considered, two waies, in the iustification of a sinner: first, as it iustifieth without Christ. 10 Secondly, as it iustifieth with Christ: and both waies it is excluded from iustification, and here specially in the second regard. For the intent of the Galatians was, to ioyne Christ and the law, in the worke of our iustification.

Before God] that is, in the iudgement of God, before whose 15 iudgement seat we must all appeare, and be iudged.

The iust shall liue by faith.] The scope of these words is this. The Iewes were oppressed by the Babylonians, and it was further told them by the Prophet, that they should be ledde into captiuitie, by the saide Babylonians. Now in this distresse of 20 theirs, the Lord sets downe the dutie of the faithfull Iewes, namely, that they must stay themselues by their faith in the Messias, and consequently, that they shall haue safetie in this life in the middest of all dangers, and in the ende haue eternall life. And Paul applies this text to his purpose, thus. Life eternall 25 comes by faith: and therefore true righteousnesse before God is by faith. For righteousnes is the foundation of life eternall: and therefore it is called iustification of life. Rom. 5. 17.

The law is not of faith] The meaning of these words must be gathered, by the opposition in the latter part of the verse: but he 30 that doth these things shall liue in them. And the meaning is this. The law doth not prescribe faith in the Messias: neither doth it promise life to him that beleeueth in the Messias, but to him that doth the things contained in the law.

In these wordes, Paul addes a new argument to the former, 35 thus. Iustice is by faith: the law is not of faith: therefore the law is not our iustice. Or again, thus. He that is iustified, is iustified by faith: the law iustifies no man by faith: therefore the law doth not iustifie. The conclusion is first, in the 11. verse. The proposition is expressed, and confirmed by the testimonie of [Page] the Prophet Habacuk. The assumption is in the 12. verse.

The vse. Whē Paul saith, No mā is iustified by the law in the sight of God: he makes a double iustification: one, before God: the other, before mē. Iustification before God is, when God reputes a man iust, & that onely for the merit, and obedience of Christ. Iustification before men, is, when such as professe faith in 5 Christ, are reputed iust of men. By this distinction, Paul who saith, that a man is iustified by faith without workes, Rom. 3. 28. and Iames, who saith, that Abraham was iustified by faith, and workes, Iam. 2. 24. are reconciled: for Paul speakes of iustification before God, as he himselfe expressely testifieth, Rom. 4. 2. 10 and S. Iames speakes of iustification before men, which is not onely by the profession of faith, but also by workes.

In the same sort, there is a double Election. One speciall, whereby God knowes who are his. The other, is more generall, whereby we repute all men to be Elect, that professe faith in 15 Christ, leauing secret iudgements to God. Thus Paul writes to the Ephesians, Philippians, &c. as Elect. And the Ministers of the word, are to speake to their congregations, as to the Elect people of God. 20

In the same manner, there is a double sanctification: one before God, in truth, Eph. 4. 28. the other before men, in the iudgement of charitie. Thus men are said, to tread vnder foote the blood of Christ wherewith they were sanctified. Hebr. 10. 29. Thus all that are of right to be baptised, are holy and regenerate: not in the iudgement of certentie, which is Gods; but in 25 the iudgement of charitie, which is mans: secrets alwaies reserued to God.

Againe, when Paul saith, in the sight of God, he giues vs to vnderstand, that there is an vniuersall iudgement of God, before whome we must all appeare, and be iudged. And when Paul 30 saith in the time present, that God iustifieth (though not by workes) he signifies, that this iudgement is alreadie begunne vpon vs, euen in this life. This must teach vs, to walke in godly and holy conuersation, in the feare of God: and to watch and pray, that we may be found worthie, to stand before God. 35 Malefactours, when they are going to iudgement, and when they see the Iudge set: lay aside skorning, and bethinke themselues what to say, or doe. Now we are these malefactours: and we know that God hath alreadie begunne to giue iudgement [Page] of vs: and therefore we must prepare our selues to make a good reckoning.

In the testimonie of the Prophet our dutie is set downe, and that is, that we must in this world liue by faith. That we may liue by faith, we must doe two things. One is, to choose the true God for our God: the second is, in our hearts to cleaue vnto 5 him, and that according to his word. First therefore, we must cleaue fast to his commandements, by entring into the way of his precepts, and by walking in them. For this cause we must haue alwaies about vs the eye of knowledge, to direct our steps 10 in the wayes of God, that we euer keepe our selues in our callings, that is the dutie we owe to God and man. Secondly, while we stand in the waies of God, we shall be assailed with many Temptations on the right hand, and on the left: therefore we must further cleaue to the promises of God: beleeuing 15 his presence, protection, and assistance, in all temptations and daungers. And this our faith must be as it were a hand to stay vs. Here two caueats must be remembred. One, that we must not prescribe vnto God the manner of his assistance: but leaue it, with other circumstances of time, and place, to 20 God. The second is, when all earthly things faile vs, we must rest vpon the bare word of God, and beleeue the promise of remission of sinnes, and life euerlasting. This is to liue by faith. And this dutie must be practised, when we are in the field to fight for our countrey: when we lie on our death beddes: and 25 when we are in any danger.

Marke further, Paul saith, the iust man liues by faith: he therefore that is iustified continues to be iustified by his faith: and therfore the second iustification, that is said to be by our works, is a meere fiction. And in that none liues by faith, but he that is 30 a iust man, we see that true faith is alwaies ioyned with the Purpose of not sinning, or with the iustice of good conscience: and where they are seuered, there is no more but a meere pretence of faith.

When Paul saith [the Law is not of faith] he sets downe the 35 maine difference betweene the Law and the Gospel. The law promiseth life, to him that performs perfect obedience, & that for his works. The Gospel promiseth life, to him that doth nothing in the cause of his saluation, but only beleeues in Christ: and it promiseth saluation to him that beleeueth, yet not for [Page] his faith, or for any worke els, but for the merit of Christ. The law thē requires doing to saluation, and the Gospel beleeuing, and nothing els.

Obiect. I. The Gospel requires repentance, and the practise of it. Ans. Indeede the law doth not teach true repentance; neither is it any cause of it, but onely an occasion. The Gospel 5 onely prescribes repentance, and the practise thereof: yet onely as it is a fruit of our faith, and as it is the way to saluation in which we are to walke, and no otherwise.

Obiect. II. The law requires and commands faith. Ans. The law requires faith in God, which is to put our affiance in 10 him. But the Gospel requires faith in Christ, the Mediatour, Godman: and this faith the law neuer knew.

Obiect. III. In the Gospel there are promises of life, vpon condition of our obedience. Rom. 8. 13. Jf by the spirit ye mortifie the deedes of the flesh, ye shall liue. 1. Ioh. 1. 9. If we confesse our 15 sinnes, God is faithfull to forgiue them. Ans. The promises of the Gospel are not made to the worke, but to the worker: and to the worker not for his work: but for Christs sake, according to his worke. As for example: promise of life is made not to the 20 worke of mortification, but to him that mortifieth his flesh, and that not for his mortification, but because he is in Christ, and his mortification is the token or euidence thereof. And therefore it must be remembred, that all promises of the Gospel that mention works, include in them Reconciliation with God in Christ. 25

Obiect. IV. Faith is a vertue, and to beleeue is a worke: therefore one worke is commanded in the Gospel, and is also necessarie to saluation. Ans. The Gospel considers not faith as a vertue, or worke, but as an instrument, or hand, to apprehend 30 Christ. For faith doth not cause, effect, or procure our iustification and saluation, but as the beggers hand, it receiues them, beeing wholly wrought and giuen of God.

This distinction of the law and the Gospel, must be obserued carefully. For by it we see that the Church of Rome hath 35 erroniously confounded the law and the Gospel, for this many hundred yeares. The law of Moses (say they) written in tables of stone, is the law: the same law of Moses, written in the hearts of men by the holy Ghost, is the Gospel. But I say againe, that the law written in our hearts, is still the law of Moses. And this [Page] ouersight in mistaking the distinction of the Law and the Gospel, is and hath bin, the ruine of the gospel.

We must here further obserue, that Cr [...]dere. Fac [...]. beleeuing, and doing, are opposed, in the article of our iustification. In our good conuersation they agree: faith goes before, and doing followes: 5 but in the worke of our iustification, they are as fire and water. Hence I gather, that to the iustification of a sinner, there is required a speciall and an applying faith, for generall faith is numbred among the works of the law: and the deuills haue it. This kind of beleeuing therefore, and doing, are not opposite. 10 Againe, hence I gather, that works of faith and grace, are quite excluded from iustification; because the opposition doth not stand betweene beleeuing, and the works of nature: but simply, betweene beleeuing, and doing.

Lastly, it may be demaunded, why the Lord saith, He that 15 doth the things of the law shall liue; considering no man since the fall, can doe the things of the law? Ans. The Lord since mans fall, repeates the law in his old tenour, not to mocke men, but for other waightie causes. The first is, to teach vs that the law is of a constant, and vnchangeable nature. The second is, to 20 aduertise vs, of our weaknes, and to shew vs, what we cannot doe. The third is, to put vs in minde, that we must still humble our selues vnder the hand of God, after we haue begunne by grace to obey the law; because euen then we come farre short in doing the things which the law requires at our hands. 25

13 Christ hath redeemed vs from the curse of the law, when he was made a curfe for vs: (for it is written, 30 Cursed is euery one that hangeth on the tree.)

14 That the blessing of Abraham 35 might come to the Gentiles, through Christ Iesus, that we might receiue[Page]the promise of the spirit by faith.

Paul hauing prooued the truth of his doctrine by sundrie arguments, in the former part of this chapter, he here answereth an obiection, the occasion whereof is from the 10. verse. It may be framed on this manner: If they be accused that continue 5 not in all things written in the law to doe them, then all men are accursed: and the Gentiles are not partakers of the blessing of Abraham (as you haue said.) Answer is here made, that to them that beleeue there is full redemption, from the curse of the law. And Paul for the better inlightning of his answer, 10 here makes a description of our redemption by foure arguments. The first is the author: Christ hath redeemed vs from the curse of the law. The second is the forme or manner of our Redemption, in these words, When he was made a curse for vs. And this forme is further declared by the signe, in these words: 15 for it is written, Cursed is euery one that hangeth on the tree. The third argument is in the end, in these words, that the blessing of Abraham might come on the Gentiles. The last is also an other ende, that we might receiue the promise of the spirit.

Touching the Author, in these words, Christ hath redeemed 20 vs from the curse of the law, sundrie things may be learned. First of all, comparing these words with the 10. verse, or comparing the answer, and the obiection together, we see and are to obserue, that the threatnings of the law, are to be vnderstood with an exception from the Gospel. All are cursed, saith the law, that 25 doe not continue to doe all things written therein, Except they haue pardon, and be redeemed by Christ, saith the Gospel. And thus are all curses of the law to be conceiued, with a limitation or qualification, from the Gospel.

Againe, in that Christ hath redeemed vs from the curse of 30 the law, here is our comfort, that neither, hell, nor death, nor Satā, hath any right or power ouer vs, so be it we do vnfainedly beleeue in Christ. For we are bought with a price. And for this cause, we must be admonished, not to feare any euill ouermuch, as the reuilings, and curses of euill tongues, withcraft, 35 the plague, pestilence, famine, the sword, or death. For the curse which makes all these, and many other things hurtfull vnto vs, is remooued from them that are in Christ. And therefore all immoderate feare should be restrained.

[Page] Thirdly, our dutie is, to glorifie God and Christ, who hath redeemed vs, and that both in bodie and soule. The redeemed must liue according to the will of their redeemer. 1. Cor. 6. 20. This is all the thankfulnes that we can shew to our Redeemer for his mercie.

Lastly, here an obiection made by some, may be answered. 5 If (say they) we were redeemed by Christ, beeing captiues to the deuill, the price of our Redemption was paid to him, and not to God. Ans. We were captiues properly to the iustice of God in the law, to the order whereof we stand subiect: and by 10 this meanes we are captiues to the curse of the law, and consequently to the deuill, who is the minister of God, for the Execution of the said curse. And beeing captiues to the deuill, no otherwise then as he is the minister of God, for the inf [...]cting of punishment: the price must not be paid to him, but to God, 15 who is the principall, and hath a soueraigntie ouer him and vs.

I come now to the forme of our Redemption, Who was made a curse for vs. For the better vnderstanding of these words, foure points are to be handled. The first is, what is this curse? Ans. A double death: the first of the bodie, the second of the 20 soule. The first is, the separation of the bodie and soule. The second is, the separation of the whole man from God: not in respect of his vniuersall power and presence (for the very damned haue their moouing and beeing from him,) but in respect of his fauour, and speciall loue, whereby God ceaseth to be 25 their God. And this is death indeede, whereof the first; is but a shadow: and this is the curse of the law.

The second point is, How Christ was a curse, or accursed, who is the fountaine of blessednes? Ans. He is not so by nature: for he is the naturall sonne of God: nor by his owne 30 fault: for he is the vnspotted lambe of God: but by voluntarie dispensation: and therefore Paul saith, he was made a curse. And he was made a curse, first, because he was set a part in the eternall counsell of the Father, Sonne, and holy Ghost, to be our redeemer, and consequently to be a curse. In this regard, the 35 father is said to haue sealed him, Ioh. 6. 27. and he is said againe to be prcordained before all worlds, 1. Pet. 1. 20. and giuen according to the counsell and foreknowledge of God. Act. 3. 22. Secondly, he was made a curse, in that he was in time consecrated to be our Mediatour and so a curse. And this consecration was first [Page] in his baptisme, in which he put vpon him our guilt, as we put off the same in ours; and secondly on the crosse and passion, in which he tooke vnto him the punishment of our sinne. And thus was he made a curse. It may be obiected, that he is the Son of God: and therefore no curse. Ans. Christ must be considered as the Sonne of God, and againe as our pledge and suretie. 5 Heb [...]. 7. 22. In the first respect he was not accursed, but in the second.

The third point is, In what nature was Christ accursed? Ans. Whole Christ God-man, or Man-god, was accursed. For the 10 Lord of life (saith Paul) was cr [...]cified, and consequently accursed. 1. Cor. 2. 8. Yet this limitation must be added, that the curse was not vpon the Godhead of Christ, but onely in his flesh, or manhood. For he suffered (saith Peter) in the flesh. 1. Pet. 4. 1. Moreouer, the soule of Christ was the more principall seat of 15 the curse, as it was the principall seat of sinne. Therefore the Prophet saith, he made his soule an offering for sinne, Isa. 53. 10. and Christ said, My soule is heauie to the death.

The fourth point is, How farre forth Christ was accursed? Ans. In the first death there are two degrees, separation of the 20 bodie and soule, and the putrifaction of the bodie separated. And Christ entred onely into the first, and not into the second. For his bodie beeing dead indured no corruption. Againe, in the second death there are two degrees. The first is, a separation from God in sense and feeling: and the second, is an absolute 25 separation from God. Into this second degree of death, Christ entred not, because he saide in the middest of his passion, My God, my God. And this absolute separation could not be without the dissolution of the personall vnion. Into the first degree of the second death, he entred: namely, into the apprehension 30 and feeling of the wrath and indignation of God due to mans sinne. And this appeares by his bloodie sweat of thicke and clottered blood, by his complaint that he was forsaken: by his feares and sorrowes in the time of death, in which he comes short of sundrie Martyrs, vnlesse we acknowledge that he indured 35 further paines of death then euer they did: by his condition, in that he takes vpon him the condition of the first Adam, who vpon his fall was to indure the first and second death. Here two questions are to be demanded: the first, How and in what manner Christ suffered the wrath of God? Ans. [Page] He indured it willingly of his owne accord: he did not onely in minde see it before his eyes, but also he felt it: it was laid and imposed on him, and he incountred with it: but it had no dominion of lordship ouer him. Act. 2. 24. The second is, How much he suffered of the wrath of God? Ans. The punishment he suffered was in value and measure answerable to all the 5 sinnes, of all the Elect past, present, and to come: the Godhead supporting the manhood, that it might be able to beare, and ouercome the whole burden of the wrath of God. If it be saide, that a creature cannot haue an infinite apprehension of 10 the wrath of God: I answer, it sufficeth that God laid infinite wrath vpon him, and that he apprehended it according to the condition of a creature. For in so doing, he incountred with the whole wrath of God. One man in a breach, or at a bridge, may stand against an whole armie, and beare the brunt of it: 15 why may not then the manhood of Christ supported by the Godhead, beare the stresse of the whole wrath of God? Against this doctrine, sundrie things may be obiected.

Obiect. I. The Scripture ascribes all to the blood of Christ, and therefore to the death of the bodie. Ans. By blood, is meant 20 a bloodie death: by the bloodie death, the death of the crosse: by the death of the crosse, a death accursed, or the death of the bodie, ioyned with the malediction of the law.

Obiect. II. The suffering of the anger of God was not figured in Sacraments or sacrifices. Ans. The beast, whereof 25 the burnt offering was made, was first tied to the hornes of the altar: his blood then was shedde: and lastly he was all burnt vpon the al [...] vnto God: and hereby was figured the fierie wrath of God.

Obiect. III. Temporall death, or the curse for halfe a day 30 cannot counteruaile eternall death. Ans. Yes, in Christ. For if man could suffer and ouercome punishment in measure infinite, he should not suffer eternally: but this no man nor angel can doe: and therefore man must suffer punishment for measure finite, for time infinite: because the punishment must be 35 answerable to God, whose maiestie is infinite. Now Christ beeing God and man, suffered punishment indeed infinite: and therefore it was not necessarie that he should indure it eternally. Againe, here the dignitie of the person helpeth: for in that the Sonne of God suffered the curse of the law for halfe a day, [Page] it is more, then if all men had suffered eternall death. Therefore the death of Christ in respect of the measure of the punishment, as also in respect of the value, and dignitie thereof, counteruailes death euerlasting.

Obiect. IV. It is hard to say, that Christ suffered the paines of hell. Ans. The Latin translation (commonly receiued,) hath 5 as much, that he could not be holden of the sorrowes of hell, Act. 2. 24. And there is no offence to say, he suffered the paines of hell, so farre forth as this suffering may stand with the puritie of his manhood, and with the truth of the personall vnion. 10

The vse. Friers teach, that if Christ had pricked his finger, and let fall but one droppe of blood, it had bin sufficient to redeeme all the world. But they dreame. For Paul saith, he was made the curse of the law, to redeeme vs. This had bin a needles worke, if a pricke in the finger, or any punishment without 15 death, would haue done the deede.

That Christ became a curse for vs, it shewes, the greatnes and horriblenes of our sinnes, it shewes the grieuous hardnes of our hearts, that neuer almost mourne for them: it shewes the vnspeakable loue and mercie of God, for which we are to be 20 thankfull for euer, and that all manner of waies.

In that the Sonne of God became a curse for our sinnes, we are put in minde, to see, acknowledge, and consider them, and withall to bewaile them, and to humble our selues for them: and to detest them more and more, vnto the very death. For 25 what is more worthie of hatred, then that which causeth the Sonne of God to be accursed. They which beleeue that Christ by beeing a curse hath redeemed them from the curse of the law, doe in truth die vnto all their sinnes, and liue vnto God. Many indeede professing Christ, make no change of life at all: 30 and the reason is, because a secret Atheisme makes them say in their hearts, There is no Christ, there is no curse, that was indured by Christ. Clense your hearts of this hidden Atheisme, and looke that inwardly in your spirits, you die vnto your sinnes, and liue to God. 35

In that Christ was obedient to his Father in bearing the curse of the law, we are taught in all things to subiect our selues to the will of God. Our obedience must not onely be in doing this or that, but also in suffering the miseries [...]d on us to the death: this is the best obedience of all, and the truest marke of [Page] Gods child, to obey in our sufferings.

Moreouer, that Christ was accursed, it is confirmed by the sentence and decree of God: Cursed is euery one that hangeth on the tree. Deut. 21. 23. The ground of this sentence is the sinne of the malefactour: for whome God curseth, he curseth for his offence. And here it may be demanded, why he that is stoned 5 to death is not likewise accursed? Ans. He also is accursed: but there are speciall reasons why the man hanged on the tree is cursed. First, among the Iewes, they which were hanged, were most grieuous malefactours, as blasphemers, and idolatours: and there punishment was accordingly, most grieuous. 10 Secondly, hanging (as among all nations, so among the Iewes) was a most odious, and infamous death. Thirdly, God did foresee that the Messias should die on the crosse, and therefore he accursed this kind of death. If it be saide, that there was no fault or offence in Christ; and therefore he could not be accursed: 15 I answer, that he became sinne for vs, in that our sinne was applied and imputed to him. It may be further obiected, that the theefe which repented, was not accursed, though he were hanged on the tree. Ans. As a theefe, he was accursed; as 20 he was a theefe, and repented, the curse was remooued. For the law in the curses thereof, giues place to the Gospel: iudgement yeelds to mercie: and the Gospel puts an exception to the law.

The vse. If the malefactour hanged, be accursed, and defile the earth: how vile and accursed is the liuing malefactour, the 25 blasphemer, adulterer, murtherer, &c. who hath entred no degree of punishment? Let this be considered, to terrifie offenders.

Againe, let vs consider the scope of this law. Because he that hangs on the tree, is accursed: therefore saith the law of God, 30 he must be taken downe, and buried. Marke the equity of this law: and that is, that things euill and accursed, are to be remooued from the eye and sense of man. This charge the Lord giues of lesse matters, namely, of sights vndecent, and vnseemely. Deut. 23. 15. Againe, we are commanded not so much as to name 35 fornication, vncleannes, couetousnes, resting, foolish talking, &c. Eph. 5. 3. Here we are to be put in minde, that the Plaies (commonly in vse) ate to be banished out of all Christian societies. For they doe nothing els but reuiue and represent the [Page] vile and wicked fashions of the world, and the misdemeanour of men, which are things accursed, and therefore to be buried, and not once to be spoken of. Againe, all euill in our example, whether in word, or in deede, must be buried, as much as may be: for it defileth, and is accursed.

Here it may be demanded, how this law of God, (he is accursed: 5 therefore let him be taken downe, and buried) standes with the order vsed in this and other countries, in which men are hanged in chaines for the terrour of the world? Ans. Iudiciall lawes, if they haue in them morall equitie, and serue directly to fense in the precepts of the Decalogue, are perpetuall, and 10 bind all men, els not. As for the iudiciall determinations of this or that manner of punishment, they concerne vs not, but God hath left euery nation free, though not in respect of punishment, yet in respect of the manner and order thereof. 15

The third point, whereby our redemption is described, is the ende thereof, that the blessing of Abraham, that is, righteousnes and life euerlasting, may come vpon the Gentiles. Here two things are to be considered. The first is, whence comes the benediction of Abraham? Ans. From the cursed death of Christ. 20 For thus are the words, He was made a curse for vs, that the b [...]ediction of Abraham might come on the Gentiles. Marke here how God workes one contrerie by the other. In the creation, he made something, not of something, but of nothing: he called light out of darknes: he kills, and then makes aliue, Hos. 6. he sends men to heauen, by the gates of hell: he gaue sight by a 25 temper of spittle and clay, a fit meanes to put out sight. In the worke of our redemption he giues life, not by life but by death, and the blessing by the curse. This shewes the wisdome, and power of God: and it teacheth vs in the worke of our conuersion and saluation, not to goe by sense and feeling; because 30 God can, and doth worke one contrarie, in, and by the other.

The second point is, where this benediction of Abraham is to be found. Ans. The text say, It is extant in Christ Iesus, who is as it were the storehouse of Gods blessing, and the dispenser of it to all nations. In him are hid all treasures of wisdome, and 35 knowledge. Col. 2. God and the Lambe are all things to all the Elect in the kingdome of heauen. Reu. 21. Here we see the right way to become rich: and that is, aboue all things to seeke to be true and liuely members of Christ: for if he be ours, we [Page] can want nothing. Rom. 8. 32. Matth. 6. 33. Psal. 34. 10. This is a most sure way to procure vnto vs all good things that he sees to be necessarie for vs. For Christ is the storehouse of the benediction of Abraham. Againe, this must teach them that beleeue in Christ, to be content in any estate, be it better or 5 worse, for true riches is the blessing of God; and this blessing is in Christ. This is the truth, if we could discerne of things that differ. Thirdly, in our pouertie, and in the middest of all our wants and losses, we must comfort our selues. For though we leese neuer so much, yet we retaine the principall, and that is 10 Christ, who is the benediction of Abraham.

The fourth point is, an other end of our Redemption, That we might receiue the promise of the spirit by faith. For the better vnderstanding of this, foure questions may be demanded. The first is, what is meant by the promise? Ans. The promise of God 15 made in the old Testament, that he would powre out his spirit vpon all flesh. Isa. 44. 3. and Ioel 2. 28. And h [...]saide, that this promise is fulfilled to the nations, whē they beleeue. Marke here how the promises of God lie as void, dead, and of none effect, till the particular time of their accomplishment. God 20 promiseth Iacob that his posteritie shall be a great nation after 430 yeares: for which time they remaine in thrall & bondage; but the very night after the former time was expired, nothing, no not the raging sea could stoppe their deliuerance. Exod. 12. 41. God promised deliuerance after 70 yeares captiuitie to the 25 Israelites in Babylon. When this time was expired, Daniel praied, and at the very beginning of his supplications, the decree of God for deliuerance came forth. Dan. 9. 23. The vision of God (saith the Prophet) is for an appointed time. Hab. 2. 1. and so is the promise. This must teach vs to be content, if after much 30 praying, we finde not the fruit of our praiers: because there is an appointed time for the accomplishing of them. In this respect Dauid saith, that his eyes failed, and he was hoarse in praying. Psal. 69. 4.

The second question is, what is meant by the giuing, or sending 35 of the spirit? Ans. Without any alteration or change of place, it signifies two things. The first is, Order betweene the persons, whereby the Father, and the Sonne worke mediately by the holy Ghost, & the holy Ghost immediatly from them. The second is, that the Spirit doth manifest his presence by diuine [Page] effects in vs. In this respect he is saide to be sent, or giuen of the Father, and the Sonne.

The third point is, In what order is the spirit giuen? For it seemes, that we first of our selues beleeue, and then receiue the spirit? Ans. Men are saide to receiue the spirit, when they receiue 5 some new gift of the spirit, or the increase of some old gift. Ioh. 20. 22. Againe, to speake properly, faith and the receiuing of the spirit, are for time both together. For first of all, we heare the promise of God: then we beginne to meditate, and to applie the saide promise to our selues, to striue against 10 doubting, and to desire to beleeue: and in doing of all this, we receiue the spirit. To beleeue, is the first grace in vs that concernes our saluation: and when we beginne to beleeue, we beginne to receiue the spirit: and when we first receiue Gods spirit, we beginne to beleeue. And thus by our faith receiue 15 we the spirit: and thus also the spirit dwells in vs by faith. Eph. 3. 17. And we must not imagine, that we may, or can beleeue of our selues, without the operation of the spirit.

The fourth point is, for what ende we receiue the spirit? Ans. For sixe. For illumination of our mindes, 1. Ioh. 2. 27. 1. 20 Cor. 2. 12. for regeneration, whereby the Image of God is restored in vs, Ioh. 3. for the gouernment of our counsells, wills, affections, actions, Isa. 11. 1. Rom 8. 14. for the effecting of that coniunction, whereby we are vnited to Christ our head. 1. Cor. 6. 17. for consolation, Rom. 8. 16. lastly, for confirmation 25 in our faith, and euery good dutie. 2. Cor. 1. 22. Eph. 1. 13.

This receiuing of the spirit, is one speciall ende of our redemption: and therefore it is most necessarie for vs, to haue the spirit of God dwelling in vs. If we haue not the spirit, we are not Christs: and without it, we can doe nothing. 30

We must for this cause doe such things, whereby we may obtaine and receiue a plentifull measure of Gods spirit. Repent (saith Peter) and ye shall receiue the holy Ghost.

Againe, we must carefully retaine and preserue the grace of the spirit in vs; by meditation in the word of God; by earnest 35 and frequent praier; by auoiding all such acts, in word, or deede, that may make a breath in conscience: for whatsoeuer offends conscience, quenches the spirit. Lastly, by sauouring the things of the spirit, Rom. 8. 5. that is, by thinking on things spirituall, by affecting of them, and delighting in them.

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15 Brethren, I speake as men doe: though it be but a mans couenant, when it is confirmed, no man doth 5 abrogate it, or adde any thing thereto.

16 Now to Abraham and his 10 seede were the promises made. He saith not, and to the seedes, as of many; but, and to thy seede, as of one, 15 which is Christ.

17 And this I say, that the law which was 430 yeares after, cannot 20 disanull the couenant that was before confirmed of God in respect of Christ, that it should make the promise 25 of none effect.

17 For if the inheritance be of the law, it is no more by promise, but 30 God gaue it vnto Abraham by promise.

In these words, Paul meetes with a second Exception, or 35 obiection, made against that which he here principally stands vpon: namely, that the blessing of Abraham is conuaied to the Gentiles, and that by Christ. The obiection may be framed thus: The promise made to Abraham, cannot now pertaine [Page] to the Gentiles, because the law was added to it, and by the law it is abrogated: and therefore the Gentiles are to be iustified, and faued, by the obseruation of the law. To this obiection, Paul makes a double answer. One is, that the promise cannot be abrogated: the second, that if it might be abrogated, yet the law cannot doe it. The first he confirmes on this manner: 5

The Testament of God confirmed, cannot be abrogated:

The promises made to Abraham and his seede, which is Christ, are his Testament confirmed: 10

Therefore they cannot be abrogated.

The proposition is expressed in the 17. verse, and is confirmed by comparison, thus. The testament of man after it is confirmed, may not be abrogated: much lesse the testament of God. 15 v. 15. The minor is propounded in the 16. and 17. verses. Now I come to speake of the words as they lie.

Brethreu] Paul had before called them fooles; and that iustly, because they fell from the doctrine which he taught them, to an other Gospel. And yet here he calls them brethren. And 20 hence let vs learne, that in diuision of iudgement and opinion, there must be no diuision but vnitie of affection. It is, and hath bin alwaies the plague of the Church, that diuision of heart and affection, there takes place, where any diuision is in iudgement, though men erre of infirmitie. This cuill causeth more to be 25 condemned for heretikes, then indeede ought to be: it maketh schismes where none should be: it maketh dissentions to be incurable; which otherwise might be cut off. And therefore if dissentions in iudgement arise, we must remember to suppresse, enuie, hatred, pride, selfe loue, and let Christian loue 30 beare sway.

Againe, here we see it is lawfull, to speake in Sermons as men doe, so it be done after the example of Paul, with these cautions. First, it must be done sparingly, and soberly, without ostentation. Secondly, it must be done vpon a iust cause, as 35 when the sayings of men serue to conuince the hearers, and that in their consciences. Thirdly, a difference must be made betweene the word of man, and the word of God; least in adding one to the other, the word of God loose his grace, and excellencie. Lastly, Gods word onely must be the foundation of [Page] the doctrine which is taught, and the word of man is to be added, in respect of our infirmitie to giue light, or to conuince.

That which Paul speakes after the manner of men, is a principle of law, or a conclusion of the light of nature, namely, that a Couenant or testament confirmed, may not be abrogated. Paul saith, it is the propertie of them that are of reprobate 5 mindes to be truce-breakers. Rom. 1. 30. Hence sundrie questions may be resolued. The first is, whether Legacies giuen to the maintenance of the Masse, may be applied to the maintenance of the true worship of God? Ans. The testator in the giuing 10 of such Legacies, hath a double intention: one is general, and that is to preserue the worship of God: the other is special, and that is to preserue the idolatrie of the Masse. In this he erreth, and therefore his will may be changed. For testaments vnlawfully made, may be abrogated. In the generall he erred 15 not: and therefore the goods may lawfully be applied to the maintenance of the true worship of God. But it may be saide, that the next heires may recall them when the Masse is abolished. I answer, no. Because they may still be applied to the publike good of the Church. The affection of the dead was good 20 in this case, though there iudgement was naught: and therefore regard is to be had of their affection and intent.

The second question is, whether we are to keepe couenant with heretikes, and enemies? Ans. Yea: for the principle, A couenant confirmed, may not be abrogated, is the conclusion of nature, 25 which binds all men without exception, at all times, if the couenant be lawfull.

The third question is, what if damages and losses follow vpon the couenant made and confirmed, must it then be obserued? Ans. Of couenants some are single, that is, bare promises, 30 not confirmed by oath; and some againe are with oath. Againe, some couenants are meere ciuill, beeing made of man to man; and some are more then ciuill, beeing made of man to God, as contracts of marriage. Now if couenants be single couenants, and meerely ciuill, then may they be changed by the 35 makers, or by their successours, if hurts and losses arise. Yet if couenants be confirmed by oath, and if they be made to God, they may not be changed, so long as they are lawfull, though great losses insue. Read the example of Iosua, Ios. 9. 18. A good man sweareth, and changeth not, though he lose thereby. Psal. 15. 4.

[Page] The fourth question is, whether a contract may not be dissolued, when one of the parties hath a disease contagious in deadly manner, and incurable? Ans. If such a disease follow the contract, the marriage not consummate, we may presume that God doth dissolue the contract. And the couenant dissolued by God, we may without daunger hold to be abrogated. 5

The last question is, whether the Church of Rome hath not dealt wickedly in altering the last testament of Christ, when it ministreth the Lords supper vnder one kind? Ans. They sinne against the light of nature, which teacheth vs not to abrogate 10 the testaments of men, much lesse the testament of God. It is alleadged, that we receiue whole Christ vnder one kind. Ans. True indeede. But we must consider the end of the sacraments is to signifie and represent, perfect nourishment, in, and by Christ: now perfect nourishment is not in bread alone, but in bread and wine: and by them both ioyned together, is signified, 15 that Christ is the bread and the water of life: now to abolish the cuppe, is to abolish the principall vse of the sacrament, and to lessen our comfort.

In the 16. verse Paul saith, the promises were made to Abraham, 20 in the plurall number: because they were sometime made to Abraham, sometime to his seede, and sometime to both: and they were often repeated to Abraham, and therefore are called promises, though in substance they are but one. The seede of Abraham here mentioned, is the seede not of the flesh, but of 25 the promise, Rom. 9. 7. and this seede is first Christ Iesus, and then all that beleeue in Christ. For all these are giuen to Abraham as children by the promise and Election of God. Moreouer, this seede is not many (as Paul obserueth) but one: that is, one in number. It is obiected, that the word [seede] is a name 30 collectiue, and signifies the whole posteritie of Abraham. Ans. It doth sometime, but not alwaies: for Eue saith of Seth, God hath giuen me an other seede, Gen. 4. 25. that is, an other sonne.

Lastly, it is said, that this one particular seede of Abraham is Christ Iesus. Here by the name Christ, first and principally the Mediatour is meant, and then secondly all Iewes and Gentiles 35 beleeuing, that are set and grasted into Christ by their faith. For Paul saith, Rom. 9. 8. that the children of God, or, the children of the promise, are the seede of Abraham: againe, Gal. 3. 29. They which are of Christ, are the seede of Abraham. And the [Page] name, Christ, signifies not onely the head or Mediatour, God and man, but also the Church gathered partly of Iewes, and partly of Gentiles. The bodie (saith Paul) is one, but the members are many: euen so is Christ, 1. Cor. 11. 12. that is, the Church of Christ. Againe, I beare in my bodie the remainders of the sufferings 5 of Christ, Col. 1. 24. and the Church is called the complement of Christ. Eph. 1. 23. It may be obiected, that by this means the seede of Abraham, is many, and not one: because Christ and all beleeuers are the seede. Ans. They are all one in respect of one and the same blessing of God, which is first giuen to 10 Christ, and by Christ to all that beleeue in him. All are one in Christ, Gal. 3. 28. and he gathers things in heauen and earth into one head. Eph. 1. 10.

It is here to be obserued, that the promises made to Abraham, are first made to Christ, and then in Christ to all that beleeue 15 in him, be they Iewes, or Gentiles. This Conclusion is of great vse. First, by it we learne the difference of the promises of the Law and the Gospel. The promises of the law, are directed and made to the person of euery man particularly: the promises of the Gospel are first directed, and made to 20 Christ, and then by consequent, to them that are by faith ingrafted into Christ.

Secondly, by this we learne to acknowledge the communion that is betweene Christ and vs. Christ as Mediatour, is first of all elected, and we in him: Christ is first iustified, that is, acquit 25 of our sinnes, and we iustified in him: he is heire of the world, and we heires in him: he died vpon the crosse, not as a priuate person, but as a publike person representing all the Elect, and all the Elect died in him, and with him. In the same manner they rise with him to life, and sit at the right hand of 30 God with him in glorie.

Thirdly, here we see the ground of the Certentie of perseuerance, of all them that are the true children of God. For the office of Christ to which he is set a part, is to receiue the promise of God for vs, and to applie it vnto vs. And this worke 35 is done by Christ without impediment, and without repentance on his part. The seale and foundation of our saluation is this, that God accepts and knowes vs for his, 2. Tim. 2. 19. and that which concernes vs is, that we must worship God in spirit and truth, and depart from iniquitie.

[Page] Lastly, here is comfort against the consideration of our vnworthines. Thou saiest thou art vnworthie of the mercie of God, and therefore hast no hope. And I say againe: dost thou truly exercise thy selfe in the spirituall exercises of faith, inuocation, repentance? be not discouraged: thou must not receiue the promise immediately of God, but Christ must doe it for 5 thee. Though thou be vnworthie, yet there is dignitie, and worthines sufficient in him. If thou say, that thou must at the least receiue the promise at the hand of Christ. I adde further, that he will not quench the flaxe that doth but smoake, neither will he breake the bruised reede. He accepts the weake apprehension, 10 if it be in truth. And our saluation stands in this, not that we know and apprehend him, but that he knowes & apprehends vs first of all.

v. 17. This I say] In the former verses Paul hath laid downe two grounds: one is, that testaments of men confirmed, may 15 not be abrogated: the other, that the promises were made to Abraham and his seede, which is Christ. Now, what of all this may some man say? Paul therefore addes these words, This I say, that is, the scope and intent of all my speech is, to shew, that 20 the couenant or testament confirmed by God, cannot be abrogated: and secondly if it might so be; yet that the law could not abrogate the testament, because it was giuen 430 yeares after the confirmation of the saide testament. And because it might be doubtfull what Paul meanes, when he saith, the couenant 25 confirmed cannot be abrogated, he explanes himselfe in the ende of the verse by saying, the promise cannot be made of no effect.

It is here to be obserued, that Paul saith, the promise made to Abraham is a couenant, or, testament. It is a Couenant or compact, because God for his part promiseth remission of sinnes 30 and life euerlasting, and requireth faith on our part. In respect of this mutuall obligation, it hath in it the forme of a couenant. It is also a Will, or Testament in two respects. First, because the promise is confirmed by the death of the mediatour, Heb. 9. 15. Secondly, the things promised, as remission of sinnes, 35 and life euerlasting, are giuen after the manner of legacies, that is, freely, without our desert, or procurement. In this we see the great goodnes of God, who vouchsafeth to name them in his testament, that haue made couenant with the deuill, and are [Page] children of wrath by nature, as we all are.

Again, in that the promise is a testament, remission of sinnes, and life euerlasting, is a Legacie: and for the obtainment of thē, we must bring nothing vnto God, but hunger and thirst after them, and make suit vnto God for them, by asking, seeking, 5 knocking. Thus are all Legacies obtained, & there is no more required on our part, but to receiue and accept them. And though we be neuer so vnworthie in our selues, yet shall it suffice for the hauing of the blessing of God, if our names be found in the Testament of God. 10

Againe, Paul saith, that the promise made to Abraham is a couenant confirmed of God. It may be demanded, by what meanes it was confirmed? Ans. By oath. Heb. 6. 17. Againe, it may be demanded, to whome it was confirmed? Ans. To Abraham, as beeing the father of all the faithfull, and then to his seede, that 15 is, first to the Mediatour Christ, and consequently, to euery beleeuer, whether Iew, or Gentile. For Abraham in the first making, and in the confirmation thereof, must be considered as a publike person, representing all the faithfull.

Here againe we see Gods goodnes. We are bound simply 20 to beleeue his bare word; yet in regard of our weaknes, he is content to ratifie his promise by oath, that there might be no occasion of vnbeleefe.

Againe, here we are admonished to rest by faith on the promise of God, as Abraham did, when there is no hope. Some 25 may say, I could doe so, if God would speake to me, as he did to Abraham. I answer againe, when God spake to Abraham, in him he spake to all his seede: and therefore to thee whosoeuer thou art, that beleeuest in Christ.

And hence we are to gather sure hope of life euerlasting. 30 For in the person of Abraham, God hath spoken to vs: he hath made promise of blessing to vs: he hath made couenant with vs: and he hath sworne vnto vs. What can we more require of him? what better ground of true comfort? Hebr. 6. 17. 18. 35

Lastly, in that God thus confirmes vnto vs the promise of life euerlasting, it must incourage vs to all diligence in the vse of all good meanes, whereby we may attaine to the condition of Abraham: and it must arme vs to all patience in bearing the miseries & calamites that fall out, in the strait way to eternal life

[Page] Further, Paul saith, that the promise is a couenant confirmed, & that in respect of Christ: because he is the scope & foundation of all the promises of God: partly by merit, and partly by efficacie. By merit; because he hath procured by his death and passion, remission of sinnes and life euerlasting. By his efficacie; because he seales vp vnto vs in our consciences, remission of 5 sinnes, and withall restores in vs the image of God. The vse. If Christ be the ground of the promise, then is he the ground and fountaine of all the blessings of God. And for this cause, the right way to obtaine any blessing of God, is first to receiue the promise, and in the promise Christ: and Christ beeing 10 ours; in him, and from him, we shall receiue all things necessarie.

The second answer of Paul to the former obiection, is, that if the promise made to Abraham might be disanulled, yet the law could not doe it. And he giues a double reason. The first is 15 drawne, from the circumstance of time. Because the promise or couenant was made with Abraham, and continued by God 430 yeares before the law was giuen: therefore saith Paul, the law was not giuen to disanull the promise. 20

Against this reason it may be obiected, that Abrahams seed, was but 400 yeares in a strange land. Gen. 15. 13. Ans. Moses speakes of the time that was from the beginning of Abrahams seede, or from the birth of Isaac to the giuing of the law: and Paul here speakes of the time that was betweene the giuing of the promise to Abraham, and the giuing of the law: and that 25 was 10 yeares before the birth of Isaac.

Againe, it may be obiected, that the Israelites were in Egypt 430 yeares. Fxod. 12. 40. The dwelling of the children of Israel, while they dwelled in Egypt, was 430 yeares. Therefore it seemes 30 there was more time betweene the promise, and the law. Ans. The meaning of Moses in this place, is thus much: that the dwelling of the children of Israel, while they dwelt as pilgrims, was for the space of 430 yeares: and that in [...]art of this time they dwelt in Egypt as strangers. The words may thus be translated, 35 The dwelling or Peregrination of the children of Israel, in which they dwelt in Egrpt, was 430 yeares. And this peregrination beginnes in the calling of Abraham, and endes at the giuing of the law.

In Pauls example, we see what it is to search the Scriptures, [Page] not onely to consider the scope of whole bookes, and the parts thereof; but to ponder and waigh, euery sentence, and euery part of euery sentence, and euery circumstance of time, place, person. This is the right forme of the studie of diuinitie to be vsed of the sonnes of the Prophets.

The second reason vsed by Paul, is in the 18. v. it may be framed 5 thus. If the law abolish the promise, then the inheritance must come by the law: but that cannot be. He prooues it thus: If the inheritance of life eternall be by the law, it is no more by the promise: but it is by the promise: because God gaue it vnto Abraham freely by promise: therefore it comes not by the 10 law.

The opposition betweene the law and the promise, shewes that Paul in this Epistle speakes not onely of the ceremoniall, but also of the morall. For the greatest opposition is betweene the morall law, and the free promise of God. 15

Let vs againe marke here the difference betweene the law and the Gospel. The law promiseth life but to the worker, for his works, or vpon condition of obedience. The Gospel called by Paul, the promise, offers and giues life freely without the 20 condition of any worke, and requires nothing but the receiuing of that which is offered. It may be obiected, that the Gospel promiseth life vpon the condition of our faith. Ans. The Gospel hath in it no morall condition of any thing to be done of vs. Indeede faith is mentioned after the forme and manner of a condition; but in truth it is the free gift of God, as well as 25 life eternall: and it is to be considered not as a worke done of vs, but as an instrument to receiue things promised. This difference of the law and the Gospel must be kept as a treasure: for it is the ground of many worthie conclusions in true religion. 30 And the ignorance of this point in the Church of Rome, hath bin the decay of religion, specially in the article of Iustification.

Thirdly, we must here obserue, the opposition betweene the Law and the free promise of God, in iustification of a sinner. 35 For if life come by the law, it comes not by the promise, saith Paul. And Rom. 4. 14. If they which are of the law are heires, the promise is of none effect. By this we see the Church of Rome ouerturnes and abrogates, the free promise of God. For they of that Church teach, that the first iustification is by meere mercie: [Page] and that the second, is by the workes of the law. But the law and the promise cannot be mixed together, more then fire and water: the law ioyned with the free promise, disanulls the said promise.

Lastly, in that Paul saith, God gaue and freely bestowed the inheritance by the promise, it must be considered, that this Giuing 5 is no priuate, but a publike donation. For Abraham must be considered as a publike person: and that which was giuen to him, was in him giuen to all that should beleeue as he did. Art thou then a true beleeuer? doest thou truly turne vnto God? here is thy comfort: the inheritance of eternall life is as 30 surely thine, as it was Abrahams, when he beleeued. For thou art partaker of the same promise with him: and when God gaue him life, he gaue thee also life in him. Againe, persons backward, and carelesse, must be stirred vp with all diligence to vse all good meanes that they may beleeue truly in Christ, 15 and truly turne to God. For so soone as they beginne to beleeue, and to turne vnto God, they are entred into the condition of Abraham, and if they continue, they shall sit downe with Abraham, Isaac, and Iacob, in the kingdome of heauen: and after 20 this life, they shall rest in the bosome of Abraham. For that which was done to Abraham, shall be done to all that walke in his steppes.

19 Wherefore then serues the law? it was added because of transgressions, 25 vntill the seede was come to which the promise was made: and it was ordained by Angels in 30 the hand of a Mediatour.

20 Now a Mediatour is not of one: but God is one. 35

Paul hath prooued before, that the law doth not abolish the promise: his last reason was; because then the inheritance should be by the law: which cannot be. Against this reason in [Page] the 19 and 20 verses, there is an obiection made, and answered. The obiection is this. If life and iustice come not by the law, the law then is in vaine. And this obiection is expressed by way of interrogation, Wherefore then serues the law? The answer is, in the next words, It is added for transgressions, that is, for 5 the reuealing of sinne, and the punishment thereof, and for the conuincing of men touching their sinnes. Rom. 3. 19, 20. Moreouer, Paul sets downe the time or continuance of this vse of the law, when he saith, till the seede came to which the promise was made: that is, till Christ come and accomplish the worke 10 of mans redemption. Here two questions may be demanded. The first is, whether the law serue to reueale sinne after the cō ming of Christ? For Paul saith, it is added for transgressions, till Christ. Ans. The law serues to reueale sinne, euen to the end of the world: yet in respect of the legall or Mosaicall manner of 15 reuealing sinne, it is added, but till Christ. For the law before Christ did conuince men of sinne, not onely by precepts and threatnings, but also by Rites and Ceremonies. For Iewish washings, and sacrifices, were reall confessions of sinne. And they were an handwriting against vs, as Paul saith. And this manner 20 of reuealing sinne, ended in the death of Christ. Col. 2. 14. Againe, the Ministerie of condemnation which was in force till Christ, at his comming is turned into the Ministerie of the spirit, and of grace. 2. Cor. 3. 11. For vnder the law there was plē tifull reuelation of sinne, with darke and small reuelation of 25 grace: but at the comming of Christ, men saw heauen opened, and there was a plentifull reuelation of sinne, with a more plē tifull reuelation of grace, and mercie. And in this respect also the law is said to be till Christ.

The second question is, whether the seede of Abraham 30 were before Christ or no? Ans. All that followed the steppes of Abrahams faith before Christ, were his seede. Yet were they not, that seede, that is, the principall seede, who is Christ, who is the seede blessed in himselfe, and giuing blessednes to all other. And the beleeuers that were before Christ or after him, 35 are the [...]eede of Abraham, in respect they are set into Christ, who is principally the seede mentioned in this text.

When Paul saith, ordained by Angels in the hand of a Mediatour, he makes a declaration of that which he had saide before by an Euident signe, on this manner. That the law serues to [Page] discouer transgressions, it appeares by this, that the Iewes could not abide to receiue the law immediatly from God, but it was deliuered by Angels, and receiued by the hand of a Mediatour: and this argues mans guiltines, and his disagreement with God; because a Mediatour is of two, at the least, and of 5 two beeing at difference betweene themselues.

The law is said to be ordained or disposed by Angels: because they were attendants on God in the Mount, when the law was deliuered. Secondly, they were witnesses and approouers of the deliuerie. Thirdly, it may be, the voice of God 10 whereby the law was published in the hearing of all the Israelites, was vttered and pronounced by the ministerie of Angels: for the holy Ghost saith, the word spoken by Angels was stedfast, Hebr. 2. 2. that is, the law. It may be said, all this prooues not, that Angels ordained the law. Ans. Often in Scripture, the 15 worke or action of the principall Agent, is ascribed to the instrument, or minister. The Saints are saide to iudge the world, 1. Cor. 6. whereas indeede they are no more but witnesses and approouers of this iudgement. In the same manner Timothie is said to saue himselfe and others, 1. Tim. 4. 16. The last trumpet 20 is sounded by Angels, Matth. 24. 31. and it is called the voice of an Archangel, and the trumpe of God. 1. Thess. 4.

Moreouer Paul saith, the law was deliuered by the hand of a Mediatour, that is, of Christ, (as some thinke:) but that cannot be: for the hand of a Mediatour, signifies the ministerie and 25 seruice of a Mediatour, and this seruice is inferiour to the seruice of Angels: because the law was deliuered by Angels, and receiued of them by a Mediatour. Therefore the Mediatour here mentioned, is Moses, who stood betweene the people and God, in the deliuerie of the law. Deut. 5. 5. It may be obiected, 30 that there is but one Mediatour Christ, 1. Tim. 2. 8. Ans. Mediatour of reconciliation is onely one, and that is Christ: and Moses is a Mediatour onely in the relating and reporting the law from God to the Israelites.

Paul addes, that a Mediatour is not of one, that is, that euery 35 Mediatour is of two at the least, and of two at variance, and disagreement. And he saith further, that God is one: that is, alwaies the same and like himselfe without change. And the reason of the speach is this. Paul hath taught that the law was giuen by a Mediatour, and that this declared a difference betweene [Page] God and man. Now it might be said, where is the fault in this difference, and who is the cause of it? Paul saith, not God, but man: because God is alwaies one and the same.

The vse. In that the law is for transgressions, we are taught to examine and search our hearts, and liues by the law of God. 5 Zephan. 2. 1. Fanne you, O nation, not worthie to be loued. Lam. 3. 40. Let vs search our hearts, and turne againe to the Lord. That we may the better examine our selues, foure rules must be obserued.

The first, when any one sinne is forbidden in any commandement 10 of the law, vnder it all sinnes of the same kind are forbidden, all causes of them, and all occasions.

The second, a commandement negatiue includes the affirmatiue, and binds vs not onely to abstaine from euill, but also to doe the contrarie good. 15

The third is, that euery commandement must be vnderstood with a curse annexed to it, though the curse be not expressed.

The fourth is, that we must especially examine our selues by the first and last commandements. For the first forbids the 20 first motions of our hearts against God, and the last forbiddes the first motions of our hearts against our neighbour; though there be no consent to doe the euill which we thinke. Paul saith of himselfe, that the commandement, Thou shalt not lust, was it that especially humbled him. Rom. 7. 25

According to these and other rules, (which now I omit) we must with speciall care examine our selues. The want of this dutie, causeth men to rot away in their sinnes, without remorse or true repentance: and it is the cause that so many men profit so little in hearing the word preached; because they know not 30 what sinne meanes, neither can they search aright their consciences and liues.

Moreouer, after we haue begunne to practise this dutie; we must often (as occasion shall be giuen) renue it to the end. Consider Dauids example. Psal. 119. 59. 35

Where Paul saith, that the law is added till Christ, we see that the Legall ministerie of death is abolished now; and that we are vnder the Ministerie of the spirit and life. And for this cause we in these last daies, that are Ministers of the word, must preach the doctrine of saluation plainly, to the very consciences [Page] of men. 2. Cor. 4. 1. Againe, the people of these daies ought to abound in knowledge, and their obedience should be answerable to the measure of their knowledge. And, if after much preaching in these daies of light, the Gospel be hid, (as it is to very many, who remaine still in ignorance, and disobedience) it is a fearefull signe vnto them of their condemnation. 2. 5 Cor. 4. 4.

In that the law of God was ordained or deliuered by Angels, we are put in minde to reuerence it, and to esteeme it as a treasure. Secondly, we are to feare to breake the least commandement 10 of the law: because the angels that were ordainers of the law, doe no doubt, obserue the keepers and the breakers of it, and are readie prest to be witnesses and reuengers against them that offend. Steuen vpbraids the Iewes, that the law was giuen by the dispensation of Angels, and yet they brake it. 15 Act. 7. 53. Thirdly, if thou offend and breake the law, repent with speede: for that is the desire and ioy of Angels. They that deliuered the law, reioice to see the keeping of it. Lastly, if thou sinne and repent not, looke for shame and confusion before God and his angels. 20

Because Moses was a mediatour to the Iewes, Papists gather that therefore, Angels, and Saints, may be mediatours. Ans. It sollowes not. Moses was ordained a mediatour, so are not they. Moses was present with the Iewes, and had fellowship with them whose mediatour he was, Saints are absent in 25 heauen, and Angels though they be about vs, haue no fellowship with vs. Moses was mediatour but once, and that onely in one thing: Saints are made continuall mediatours. Lastly, Moses was mediatour in relating & reporting the law from God, to the people: Saints and Angels are made mediatours to relate 30 and report our praiers, and the secrets of our hearts to God.

Whereas Paul saith, that a Mediatour is not of one, but a third, betweene two at the least: it may be demaunded, how Christ can be mediatour betweene man and God, considering he is God? Ans. Though Father, Sonne, and holy Spirit, be 35 one and the same in respect of Godhead, yet are they distinct in respect of person, or in respect of the manner of subsisting: so as the Father is the father, not the Sonne, or holy Ghost; the Sonne, the sonne, and not the Father, or the H. Ghost; the holy [Page] Ghost, the holy Ghost, and not the father, or the sonne. The sonne then, and the father, beeing persons really distinct, the sonne may be, and is Mediatour, first of all, in respect of order to the father, and in him, to the sonne, and the holy Ghost. For the three persons beeing of one nature and will, when the father 5 is appeased, in him also the sonne, and the holy Ghost are appeased. Thus Iohn saith, If any man sinne, we haue an aduocate with the father. It may be said, that Christ cannot be Mediatour to himselfe. Ans. In Christ consider his nature, and his Office. By nature, he is the sonne of God: by office, he is Mediatour, 10 and thus he is God-man, or Man-god: and as Mediatour by voluntarie dispensation, he is inferiour to himselfe as he is the essentiall sonne of God. And in the same manner, Christ as God-man is Mediatour to himselfe as he is the sonne of God. For as he is the sonne of God, he is the partie offended; as he is Mediatour 15 God-man, he is the partie that makes reconciliation.

Lastly, the propertie of God must be obserued, that he is vnchangeable. Iam. 1. 17. Mal. 3. 16. It may be obiected, that God is saide in Scripture to repent. Ans. God is said to repent, not because he changeth either nature or will: but because he 20 changeth his actions of mercie and loue, into effects of anger after the manner of men. Againe, it may be obiected, that God changed the law and abolished ceremonies. Ans. This God did by an vnchangeable decree, before all worlds: and so the change is in the law, and not in God. For God can decree to 25 change this or that, without change.

The vse. Gods vnchangeablenes is the foundation of our comfort. Saint Paul saith, If we loue God; we are knowne of him. 1. Cor. 8. 3. Now the first we may certenly finde in our selues, namely, the loue of God, and Christ: and for the second, God 30 is vnchangeable. For they which are once knowne of God, are euer knowne of him; and that euen then when they feele nothing but Gods anger.

Againe, we are put in minde to be vnchangeable in good things, as in faith, hope, loue, good counsells, honest promises, 35 and such like, specially in the maintenance of true religion. For we ought to be like vnto God. It is the poesie of our grations Queene, Semper eadem. Alwaies one and the same; no doubt in good things, specially in the religion established among vs. The same must be the minde of all good subiects and all good [Page] people. 1. Cor. 15. 58.

21 Is the law then against the promise of God? God forbid: for if there had beene a law giuen, which 5 could haue giuen life, surely righteousnesse should haue beene by the law. 10

22 But the Scripture hath included all vnder sinne, that the promise by the faith of Iesus Christ, should 15 be giuen to them that beleeue.

In these words, Paul propounds and answers an other obiection, in number the fourth. The occasion of the obiection, 20 is taken out of the former words, in which Paul saith, the law is for transgressions. It may be framed on this manner. If the law serue to conuince and condemne vs of sinne, it serues not to giue life but to kill, and so it is contrarie to the promise which giuethlife. The answer is made negatiuely, God forbid. And a 25 double reason is rendered of the deniall. The first is this: If the law could giue life, it should also giue iustice, or iustifie: and so it should be contrarie to the promise (because then there should be two contrarie waies of iustification, one by faith alone, the other by faith with workes.) Therefore in that it kills and 30 condemnes, it is not contrarie to the promise. The second reason is in the 22. verse. Things subordinate, whereof one serues for the other, are not contrarie: the law and the promise are subordinate; for the law prepares the way for the accomplishing of the promise, in that it shuts all vnder sinne, that the promise 35 may be giuen to them that beleeue in Christ.

The vse. In that Paul reiects the blasphemous obiection with, God forbid: we are taught to auoid things said or done to the dishonour of God, with loathing and detestation. When it [Page] was related to Ahab and Iezabel, that Naboth had blasphemed God, they beeing idolaters, solemnise a fast pretending danger by the sinne. 1. King. 21. 12. Caiphas supposing that Christ had blasphemed, rent his garments. Math. 26. When Iob did but suspect his children of blaspheming God, he called 5 them and sanctified them. Iob 1. 5. It is the fault of our daies, that many blaspheme by cursing, swearing, &c. without feare, and many doe it (as many dissolute souldiers) in a brauerie: and hearers thereof for the most part are nothing mooued thereat; so ordinarie is the offence. This shewes the wickednes 10 of our times.

In the first reason, Paul deliuers a notable conclusion, namely, that the thing which is the meanes to procure life vnto vs, is also the meanes of our iustice or iustification before God. And good reason. For iustice causeth life: and that which giueth 15 life, first of all giueth iustice. Hence it followes that workes cannot meritoriously deserue eternall life. For if life be by the workes of the law, then iustice also: but that cannot be: for we must first of all be iustified, before we can doe a good worke. Let the Papists consider this. Againe, they which teach, that 20 faith is alone in iustification, and that both faith and workes concurre as causes of saluation, are deceiued. For by the former conclusion of Paul, if workes be causes of saluation, then must they also haue a stroake in our iustification, which they haue not. And therefore they are the way of our saluation, but 25 not any cause at all. Lastly, here we see that many among vs doe not hold Christ, or beleeue in him aright, for their iustification: because they hold him without change of heart and life. For by Pauls conclusion, whome Christ quickneth, them he iustifieth: and whome he doth not quicken, them he doth not 30 iustifie. Examine thy selfe then: if Christ haue sanctified and renewed thy heart, thou art iustified: if thy heart be yet vnsanctified, and thy life vnreformed, deceiue not thy selfe with fond imaginations: thou art not yet iustified.

The 22. verse followeth, containing the second reason. And 35 first let vs consider the meaning of the words. The Scripture] the words are in the Originall thus, That scripture, namely, the Scripture before named, the written law in the bookes of the old Testament. And further, by the law, we must vnderstand, God in the law, Rom. 11. 32. God hath concluded all vnder [Page] vnbeleefe.

Concluded] The law is compared to a Iudge, or sergeant: sinne to a prison. And the law is said to conclude, or inclose men vnder sinne: because it doth to the full accuse and conuince vs of sin, so as our mouthes are stopped, and we haue no way to escape. 5

All] All men that came of Adam by generation, with all that comes from them, their thoughts, desires, wordes, and deedes.

The promise] The thing promised, which is Remission of sinne, and life euerlasting. 10

By the faith of Christ] That is, the faith whereof Christ is both the author, and matter. This is added, to signifie vnto vs, who are true beleeuers, namely, they which are beleeuers by the faith of Christ.

Against this text of Paul, blind reason mooueth many questions, 15 as namely why God created man, and then suffered him to fall? why God did not restraine the fall of Adam to his person, but suffers it to inlarge it selfe to all mankind, so as all be shut vp vnder sinne? why the promise is not giuen to all, but onely to beleeuers? But there are two speciall grounds, vpon 20 which we are to stay our minds. The first is, that God hath an absolute soueraigntie and lordship ouer all his creatures. We may not therefore dispute the case with God. Rom. 9. 20. He may doe with his owne what he will. Math. 20. 15. The second is, that the waies and iudgements of God are a gulfe, into which 25 the more we search, the more we plunge our selues: because they are vnsearchable. Rom. 11. 33.

Marke the phrase of Paul [the Scripture concludes all vnder smne] if it conclude or shut vp, then it determines what is sinne, what not. And if this be so: then it may also determine what is 30 true, and what is false: and so be truly tearmed a Iudge of controuersies in religion. If it shut vp sinners vnder their sinne, then also it shuts them that erre vnder their errour, for errours be sinnes and fruits of the flesh. It is said blasphemously, that if the Scripture be a Iudge, it is but a dumme Iudge: and I say againe: 35 that offenders may plead for themselues on this sort, that the law is but a dumme Iudge, when it condemnes them, and shuts them vnder sinne: but they shall finde it hath a loud voice in their consciences, when they read it seriously, and examine [Page] themselues by it: euen so the Scripture speakes sufficiently for the determination of truth and falshood, in matters of saluation, when it is searched, with care and humilitie.

When Paul saith, We are all shut vp vnder sinne; he puts vs in minde of our most miserable condition, that we are captiues 5 of sinne and Satan, inclosed in our sinnes as in a prison, like imprisoned malefactours that waite daily for the comming of the Iudge, and stand in continuall feare of execution. And seeing our condition is such, we must labour to see and feele by experience this our spirituall bondage, that we may say with 10 Paul, We are sold vnder sinne, and that we know there is no goodnes dwelling in our flesh. Rom. 7. 14. 18. This is one of the first lessons that we must take out in the schoole of Christ. Againe, if we seriously bethinke our selues that we are captiues of sinne and worthie of death, it will make vs with contentation of 15 minde to beare the miseries of this life, sicknes, pouertie, reproch, banishment, &c. considering they come farre short of that we haue deserued; who are no better then slaues of sinne and Satan.

Whereas Paul saith, that all men with all that proceeds from 20 them, is shut vnder sinne, he teacheth that all actions of men vnregenerate are sinnes. The wisdome of the flesh, that is, the wisest cogitations, counsells, inclinations of the flesh, are enmitie vnto God. Rom. 8. 5. To the vncleane all things are vncleane. Tit. 1. 15. An euill tree cannot bring forth good fruit. Mat. 7. It may be obiected, 25 that naturall men may doe the workes of the morall law, as to giue almes, and such like. Rom. 2. 14. Ans. Sinnes be of two sorts. One is, when any thing is done slat against the commandement of God. The second is, when the act or worke is done which the law prescribes, yet not in the same manner which the 30 law prescribes, in faith, in obedience, to the glorie of God. In this second regard, morall works performed by naturall men, are sinnes indeede. Hence it followes, that Libertie of will in the doing of that which is truly good, is lost by the fall of Adam: and that man cannot by the strength of naturall will 35 helped by grace, applie himselfe to the calling of God.

Whereas Paul saith, that the promise is giuen to beleeuers, it is manifest that the promise is not vniuersall in respect of all mā kind, but only indefinite, and vniuersall in respect of beleeuers. Wherfore their doctrine is not sound, that teach the Redemption [Page] wrought by Christ, to be as generall as the sinne of Adam. Indeede, if we regard the value and sufficiencie of the death of Christ, it is so: but if we respect the Communication and donation of this benefit, it is not. For though all be shut vnder sinne, yet the promise is onely giuen to them that beleeue. It is obiected, that God was in Christ reconciling the world 5 to himselfe. 2. Cor. 5. 19. Ans. The text in hand shewes that by the world, we are to vnderstād all beleeuers, through the whole world. And whereas Paul saith, God shut vp all vnder vnbeleefe, that he might haue mercie vpon all, Rom. 11. 32. his meaning is here set downe, that he shut both Iewes and Gentiles vnder 10 vnbeleefe, that he might haue mercie vpon all that beleeue, both of Iewes and Gentiles.

Marke further, the ende of the law is conuiction: and the ende of our conuiction is, that the promise of mercie may be giuen to them that beleeue. Here is notable comfort, with incouragement 15 to all good duties. Doth the law as it were in the name of God arrest thee? doth it accuse and conuince thee of manifold sinnes? doth it arraigne thee at the barre of Gods iudgement, and fill thy soule with terrour? dost thou by the 20 testimonies of the law and thine owne conscience, see and feele thy selfe to be a most miserable and wretched sinner? well. It may be thou thinkest that all this is a preparation to thy damnatiō: but it is not. For it is cōtrariwise a preparation to thy saluation. For the law with a loud voice in thy heart, proclaimes 25 thee a sinner, and threatens thee with perdition: but the end of all this is, that Iesus Christ may become a Sauiour vnto thee, so be it thou wilt come vnto him, and beleeue in him. For he saues no sheepe, but the lost sheepe, and he calls not iust men, but sinners to repentance. Let vs therefore with all our hearts come 30 vnto Christ and beleeue in him, and that by the faith of Christ, that is, with a faith ioyned with hope, loue, and new obedience. Then shall the promise of pardon and life euerlasting, be giuen to vs. Vpon this ground, persons in despaire and grieuous offenders, may see a plaine way to helpe and succour themselues. For the worke of the law concluding vs vnder sinne, by the 35 mercie of God, tends to our saluation, if we will vse the good meanes.

Lastly, Paul saith, the promise is made not to euery one that beleeueth according to any faith of his owne, but to them that [Page] are true beleeuers by the faith of Christ. Therefore euery man shall not be saued in his owne faith and religion, but onely they that are of the faith of Christ.

23 For before faith came, we were kept vnder the law, and shut vp vnto 5 the faith which should afterward be reuealed. 10

24 Wherefore the law was our schoole-master to Christ, that we might be made righteous by faith. 15

23 But after that faith is come, we are no more vnder the schoole-master. 20

Paul in the 19. v. had said, that the law was for transgressions, till the seede come, to which the promise was made. And here he makes a more large declaration of his owne meaning. The summe of all that he faith may be reduced to a comparison of 25 things vnlike, on this manner. Before the comming of faith, we were vnder the dominion of Moses law: but after faith was come, we were free. The first part of the comparison is amplified by a double fimilitude: the law was a Guard vnto vs, v. 23. and the law was our schoolemaster, v. 24. the second 30 part of the comparison is in the 25. v.

Faith] That is, the Gospel, or, the doctrine of remission of sinnes and life euerlasting by Christ exhibited in the flesh.

We] We Iewes: I Paul a Iew, and the rest of that nation.

Law] That is, the whole Oeconomie, policie, and Regiment 35 of Moses, by lawes partly morall, partly Ceremoniall, and partly Iudiciall.

Kept] Compassed or guarded. Because the lawe before Christ was to the Iewes as a guard of armed men, to inclose and keepe them, that they should not depart from God, and [Page] from their allegiance to him, vnto the sinnes, idolatries, and superstitions of the Gentiles.

Vnto the faith] That is, till the faith come.

Afterward reuealed] From the creation, to the law, the Church of God was in one familie; and the rest of the world beside was no people of God. From the law, till Christ, the 5 Church of God was inclosed in the nation of the Iewes, and all the world beside no Church or people of God. And this distinction of a people, and no people, stoode some time after the comming of Christ. Math. 10. 5. Goe not into the waie of the Gentiles, and into the cities of the Samaritans enter ye not. After 10 the ascension of Christ, this distinction ended: because the mysterie of mans redemption was then more plainly reuealed; and it began then to be reuealed to the whole world. Coloss. 1. 26, 27. and Rom. 16. 25.

Thus we see that the law serued for transgressions: because it 15 was to the Iewes as a Guard to keepe them in the compasse of their dutie, that they fell not away to sundrie transgressions.

The vse. This shewes the greatnes of our corruption, and that the very frame of our heart is euill continually, that the Lord must be faine to set his lawes about vs as a Guard of armed 20 men, to keepe vs, that we sinne not.

Againe, here we see the vse of Gods lawes, which serue to preuent, restraine, and cut off sinne, into which otherwise men would fall, vnlesse they were compassed and guarded by laws. Some obiect for freedome of will, on this manner: If the lawes 25 of God cannot be kept, they are in vaine: but they are not in vaine: therefore they may be kept. Ans. The maior, or first part of the reason, is not true. For there are other vses of the law of God, then the keeping of them: for they serue to restraine, and preuent open offences: and to keepe men in order, at the least 30 outwardly.

An other vse of the law of God, was to conclude and shut vp the Iewes into the vnitie of one faith and religion. For this cause the Iewes had but one temple, one Mercie-seat, one high Priest, &c. Hence it followes, that in a godly and Christian 35 Common-wealth where true religion is established, there may be no tolleration of any other religion. For that which is the end of Gods laws, must also be the end of all good lawes in all Common-wealths and kingdomes, namely, to shut vp the [Page] people into the vnitie of one faith.

The Church of the Iewes, is called a fountaine sealed, a garden inclosed, Cant. 4. 12. a vineyard hedged in. Isa. 5. 5. Psal. 80. 13. And here we see what is the hedge or wall of this garden, or vineyard: namely, the regiment or policie of Moses by a threefold 5 kind of law. This admonisheth vs to respect and with care to obserue good lawes: because they are as it were hedges and fenses of all good societies: and the breaking of them is the pulling downe of our fense.

Where Paul saith, till the faith be reuealed. Note, that the 10 faith, or the Gospel, was not reuealed to the world, till the last age, after the comming of Christ. It may be said, it was alwaies reuealed to all men, but not so cleerely as in these last daies. Ans. It was not reuealed to all, either darkly or cleerely, before the comming of Christ. Act. 14. 16. God suffered the Gentiles to 15 walke in their owne waies. Eph. 2. 12. they were without God, and without Christ. Rom. 15. 20. Paul preached where Christ was not so much as named. Hence it followes, that the Vocation of men to life euerlasting, is not Vniuersall: because Christ was neuer Vniuersally reuealed. Neither is mans Redemption vniuersall 20 in respect of the whole world. For Redemption by Christ was not reuealed to all nations before the comming of Christ: and a benefit to be apprehended by faith, if it be vnknowne, is no benefit. Lastly, it is erronious that some teach, namely, that grace supernaturall is vniuersall: that is, that the power to beleeue 25 in Christ, and the power to turne to God, if men will, is generally giuen to all. But this cannot be: because it is not giuen to all men, so much as to heare of Christ, and to know him.

Seeing faith is now come, it may be demanded, what is the 30 Guard whereby we are kept now? Ans. The precepts of the morall law. The sayings of the wise are as nayles or stakes fastned to range men in the compasse of their owne duties. Eccles. 12. 11. Againe, the peace of God, or the assurance of our reconciliation with God, is a Guard, to keepe our hearts and senses 35 in Christ. Phil. 4. 7. If this will not doe the deede, God hath in store, his corrections, and iudgements, to be as an hedge to hemme vs in. Hos. 2. 6. This beeing so, our dutie is to guard and inclose our selues, specially our hearts, Prov. 4. 23. and all the senses and powers of our soules, Psal. 141. 3. by the wholesome [Page] precepts, and counsells of God. Considering we lie open to so many enemies, we should continually be armed and fensed from the head to the foote, Eph. 6. 13. otherwise we shall vpon euery occasion be ouerturned.

To come to the 24. v. the Iewes might happily say, seeing we are thus kept and shut vp by the law, what meanes haue we 5 of comfort and of saluation? The answer is made, the law is further our schoolemaster. Here by schoolemaster, vnderstand one, that teacheth little children or Petits, the first rudiments or elements, A. B. C. And the law is a schoolemaster to Christ, for two 10 causes. One, because it points out and shadowes forth vnto vs Christ, by bodily rudiments of ceremonies and sacrifices. The second is, because the law, specially the morall law, vrgeth and compelleth men to goe to Christ. For it shewes vs our sinnes, and that without remedie: it shewes vs the damnation that is 15 due vnto vs: and by this meanes, it makes vs dispaire of saluation in respect of our selues: and thus it inforceth vs to seeke for helpe out of our selues in Christ. The law is then our schoolemaster not by plaine teaching, but by stripes and correction. 20

In this verse, Paul sets downe the manner and way of our saluation, which is on this manner; first, the law prepares vs by humbling vs: then comes the Gospel, and it stirres vp faith. And faith wrought in the heart, apprehends Christ for iustification, sanctification, and glorification. Paul sets this forth by 25 a fit similitude. They that would be the seruants and children of God, must come into the schoole of God, and be taught of him. In this schoole are two formes, and two masters. In the first forme, the teacher and master is the law. And he teacheth men to know their sinnes, and their deserued damnation, and 30 he causeth vs to despaire of our saluation in respect of our selues. And when men haue bin well schooled by the law, and are brought to acknowledge their sinnes, and that they are slaues of sinne and Satan; then must they be taken vp to an higher forme, and be taught by an other schoolemaster, which 35 is Faith, or the Gospel. The lesson of the Gospel is, that men after they are humbled, must flie to the throne of grace, beleeue in Christ, and with all their hearts turne vnto God: that they may be iustified and glorified. When we haue by the teaching of this second master, learned this good lesson, we are [Page] become children and seruants of God.

By this then it is manifest, that there are two sorts of badde schollers in the schoole of Christ, among vs. One sort are they, which come to the Lords table, and yet learne nothing, either from the law, or from the Gospel: but content themselues with 5 the teaching of nature. The second sort are they, which learne something, but in preposterous manner. For they haue learned that mercie and saluation comes by Christ: and with this they content themselues: not suffering themselues first of all to be schooled by the law till they despaire in respect of themselues: 10 nor to be schooled of the Gospel, till they beleeue in Christ and repent of their sinnes.

In a word, he is a good scholler in the schoole of Christ, that first learnes by the law to humble himselfe, and to goe out of himselfe: and beeing humbled subiects his heart to the voice 15 and precept of the Gospel, which biddes vs beleeue in Christ, turne to God, and testifie our faith by new obedience.

In the second part of the comparison 25. v. Paul sets downe one point, that at the comming of the faith the Iewes were freeed from the dominion of the law of Moses, and consequently 20 that the said law was abrogated. The lawgiuer, that is, the expounder of Moses law was to last but till the comming of Shilo, Gen. 49. 10. The law of commandements standing in ordinances, was abrogated by the flesh of Christ. Eph. 2. 15. And the change of the priesthood, brought the change of the law. 25 Hebr. 7. 12.

For the better cleering of this point, three questions are to be demanded. The first is, when was the policie, regiment, or law of Moses abrogated? Ans. At the comming of the faith, or when the Gospel first beganne to be published to the world: 30 which was at the Ascension of Christ. And he in his death cancelled the ceremoniall law, and tooke it out of the way. Col. 2. 14. When the old Testament ended, and the new began, then was the abrogation of the law: now the ending of the old Testament, and the beginning of the new, was in the Resurrection 35 of Christ. For then was the beginning of the new world, as it were.

The second question is, How farre forth the law is abrogated? Ans. The law is threefold: Morall, Ceremoniall, Iudiciall. Morall is the law of God, concerning manners, or duties to [Page] God and man. Now the morall law is abrogated, in respect of the Church, and them that beleeue, three waies. First, in respect of iustification: and this Paul prooues at large in this epistle. Secondly, in respect of the malediction, or curse. There is no condemnation to them that are in Christ. Rom. 8. 1. Thirdly, in respect of rigour. For in them that are in Christ, God accepts the 5 indeauour to obay, for obedience it selfe. Neuerthelesse, the law, as it is the Rule of good life, is vnchangeable, and admits no abrogation. And Christ in this regard did by his death establish it. Rom. 3. 31.

The Ceremoniall law, is that which prescribed rites and gestures 10 in the worship of God, in the time of the old testament. Ceremonies are either of figure and signification, or of order. The first are abrogated at the comming of Christ, who was the accomplishment of them all. Col. 2. 17. The second beeing ceremonies of particular order to the times of the old and new 15 Testament, concerne not vs. For example: In the commandement of the Sabbath, some things are morall, some ceremoniall, some iudiciall. That in one day of seuen there should be an holy rest, it is morall. Rest vpon the seuenth day from the creation is Ceremoniall, in respect of order. Strictnes of rest from 20 all labour, is ceremoniall in respect of the signification of rest from sinne, and rest in heauen. Therefore the particular day of rest, and the manner of rest, is abrogated: and Christ by his owne example, and by the example of the Apostles (examples not beeing contradicted in Scripture) appointed the eight day, 25 or the day of Christs resurrection, to be the Sabbath of the new Testament.

Iudiciall lawes are such as concerne inheritances, lands, bargaines, controuersies, causes criminall; and they pertaine to the 30 regiment of the Commonwealth. If the Commonwealth of the Iewes were now standing, they should be gouerned by these lawes. For to them were they giuen. The case is not like with vs. Some are of minde, that all Iudiciall lawes are abrogated: and some are of contrarie mind, that all Commonwealths are to be gouerned by them. But they are both deceiued: and 35 the meane betweene both, is the truth. Know then that of Iudiciall lawes of Moses, some are abrogated, some are not, Such lawes as are meerely Iudiciall, that is, iudiciall and not morall, and doe particularly concerne the nation of the Iewes, the land [Page] of Canaan, the times before Christ, the things of the old Testament, are abrogated. Of this kind is the law that commands the brother to raise vp seede to his brother. Deut. 25. 5. The law of Tenths is partly ceremoniall, and partly iudiciall, and specially concernes the land of Canaan. For as countries are richer or 5 poorer then Canaan, so must their allowance to the Ministerie be more or lesse. The seuenths, the eights, the ninths, the eleuenths, the twelfths, and not the tenths. And the allowance of Tenths, stands not in force in this & other Commonwealths by the Iudiciall law of God, but by positiue laws of countries. 10 For if it did, then Ministers should not meddle with their Tenths, either for the gathering, or for the disposing of them, but they should be brought into storehouses by certaine ouerseers, and they should dispose of them according to the neede of euery Minister. 2. Chron. 31. Malac. 3. The law that the 15 theefe must either restore fourefold, or be a bondman, concernes Canaan, and those countries. In Europe, (specially in the Northerne and Westerne parts,) a straighter law is required. For the people are much giuen to idlenes, and consequently to robbing: and they are of fierce disposition, and therefore with 20 theft ioyne violence, and disturbance of the common peace. And for this cause (excepting in some cases) theft is punished with death. And this must not seeme hard. For euen the Iewes, when the theft was aggrauated with other circumstances, might punish it with death. 2. Sam. 12. 6. And it is in the power 25 of the Magistrate, when sinnes are increased, to increase the punishment.

Now Iudiciall lawes that are in foundation and substance morall, are not abrogated, but are perpetuall. For the better discerning of them, I giue two notes. The first is this: If a Iudiciall 30 law serue directly and immediatly, to guard and fense any one of the ten Commandements, in the maine scope and ende thereof, it is morall in equitie, and perpetuall: because the end and vse of it is perpetuall. I will giue sundrie examples. It is the law of God that he of the Israelites that shall intise them 35 to goe and worship other gods, shall be put to death. Deut. 13. 6. This law serues to maintaine and vphold the first commandement, the ende whereof is to inioyne vs to take the true God for our God: and this ende is most necessarie both for Gods glorie, and for the saluation of men: and therefore whatsoeuer [Page] thing or person ouerturneth or abolisheth this ende, it must be cut off from the societie of men. Here note by the way, that they which haue bin borne, baptised, and brought vp among vs, and yet afterward become Masse-priests, and seeke malitiously and obstinately, without ceasing to seduce our people, deserue in this respect, to be put to death. 5

Example 2. Thou shalt not suffer a witch to liue, Exod. 22. 18. This law againe, is a fense to the first commandement. For Witches renounce God, and humane societie: and therefore are worthely cut off: though they doe no hurt: euen because they make a league with the deuill. 10

Example 3. He that blasphemeth the name of God, shall be put to death, Leuit. 24. 16. Vnderstand this law of manifest and notorious blasphemies, that pearce through God, as the words import: and then it is a maine fense to the third commandement. For Gods name may in no wise be abused, and troad 15 vnder foote: and therefore blasphemers pearcing God are to be cut off. This is the very law of Nature, as appeares by Nabuchadnezzar, who gaue in commandement to his people, that whosoeuer blasphemed the name of the true God, should 20 be put to death. Dan. 3. 29. Here note, that manifest and conuicted Atheists, if they be put to death, haue but their deserts.

Example 4. He that curseth father or mother shall die the death, Leuit. 4. 9. This law is a necessarie fense to the fifth commandement, and vpholds the honour that is due to parents. 25

Examples 5. He that smites a man that he die, shal die the death. Exod. 21. 12. To this law there is no exception made, but one, and that is, when a man is killed at vnawares. And it is for his equitie perpetuall. For it is a maine and direct fense to the sixth 30 commandement. Consider an other reason. Num. 35. 33. The whole land (saith the Lord) shall be defiled with blood, till his blood be shed that killeth a man.

Example 6. The adulterer & the adulteresse shal both be put to death. Leuit. 20. This Iudiciall serues to vphold and maintaine chastitie, which is the ende of the seuenth commandement. 35 Marke withall, the reasons Leuit. 20. 22, 23. Least the land spne you out: and, for these things, that is, for suffering this and other sinnes vnpunished, the Gentiles were cast out. It may be said, that Christ did not condemne the woman to death, which was taken [Page] in adulterie. Ans. He came to be a Mediatour, and not a Iudge, or Magistrate. It is alleadged, that Dauid was not put to death for adulterie. Ans. He was the highest in the kingdome: there was none to iudge him. Againe, it may be saide, that if adulterie be death, then innumerable persons must die. Ans. We must doe that which we finde to be the will of God; 5 and the euents of things must be left to God.

The second note, whereby we may discerne a iudiciall law to be morall for his equitie, is this; If it follow necessarily and immediatly from the light, principles, and conclusions of nature. 10 For example. Deut. 22. 5. The man shall not put on the things that appertaine to the woman, nor the woman the things that appertaine to the man. This law is more then Iudiciall: for it is a Rule of common honestie: practised in those countries, by the light of nature, where the written law was neuer knowne. And 15 things good and honest which nature teacheth, are morall and must be done. This is Pauls rule. Doth not nature teach this? 1. Cor. 11. 14.

This I speake, not to censure and condemne the lawes of this or any other commonwealth: but onely to shew how farre 20 Iudiciall lawes haue moralitie in them, and stand in force.

The third question is, what is our guide now in the time of the new Testament, seeing the Regiment and law of Moses is abrogated? Ans. The outward guide is the Doctrine of the morall law, and of the Gospel. It is therefore called the rodde 25 and the staffe of God, Psal. 23. and the rodde of his mouth, Isa. 11. 4. The inward guide, is the spirit of God, writing the lawes of God in our hearts, and by them guiding vs, and beeing a law vnto vs. Rom. 8. 3. 14. Thirdly, God by manifold afflictions nurtures and schooles vs partly to preuent sinnes to come, and 30 partly to humble vs for that which is past. 1. Cor. 11. 32. Ier. 31. 18.

The vse. Seeing the law is abrogated (as I haue said) we must be a free and voluntarie people, seruing God not of constraint but willingly, as if there were no law to compell vs. All nations 35 shall flow as waters to the mountaine of the Lord. Isa. 2. 2. Thy people shall come willingly in the day of assemblie. Psal. 110. 3. In the daies of Iohn Baptist, the kingdome of heauen suffered violence. Ieremie saith, they shall teach euery man his neighbour and his brother, Ierem. 31. 31. because men shall learne freely without [Page] compulsion, or calling vpon. Here is the fault of our times. Many say in heart to Christ, Depart from vs, we will none of thy waies; and many againe are zealous for the things of this life, but for duties pertaining to Gods worship, and the saluation of their soules, they are neither hot nor could. This negligence 5 and slacknes is full of danger: and therefore with speede to be amended. For cursed is he that doth the worke of God negligently: and the Lord will spue out such persons.

26 For ye are all the sonnes of God by faith in Christ Iesus.

10 27 For all ye that are baptised into Christ, haue put on Christ.

15 28 There is neither Iew nor Grecian: there is neither bond nor free: there is neither male nor female: for 20 ye are all one in Christ Iesus.

Paul had said before, v. 25. that the beleeuing Iewes after the publishing of the Gospel, were no more vnder the law as vnder a schoolemaster: In this 26. v. he renders a reason hereof: 25 and it may be framed on this manner: If we Iewes were still vnder the law as vnder a schoolemaster, then we should be still after the manner of seruants: but we are not after the manner of seruants: because we are children: for euen ye Galatians, and that all of you, are children of God, not by Circumcision, 30 or by the keeping of the law, but by faith in Christ. Againe, that they are children of God, he prooues it thus: Ye are baptised into Christ, and in baptisme ye haue put on Christ, in that ye are ioyned with him, and haue fellowship with him, who is the naturall sonne of God: therefore ye are sonnes of God. It 35 may be saide, All children of God? all baptised? all put on Christ? how can this be? seeing some are Iewes, some Gentiles; some bond, some free; some men, some women. The answer is made v. 27. there are differences of men indeede, but in Christ, all are as one.

[Page] In these words, I consider two things. The first is, the benefit or gift bestowed on the Galatians, which is sonne-ship, Adoption, or the condition of Gods children. The second is, the description of this benefit by foure arguments. The first is, by the circumstance of the persons, ye all are children of God. The 5 second is, the inward meanes, namely, faith in Christ Iesus. The third is, the outward meanes, or the pledge of adoption, ye are all baptised into Christ. The last is, the foundation of adoption, and that is, to put on Christ, or, to be one with him.

For the better conceiuing of the benefit, three questions 10 may be mooued. The first is, whose sonnes the Galatians were? Ans. The sonnes of God. It may be saide, how the sonnes of God? I answer againe, God is called a father, in two respects: first, he is a father in respect of Christ, the essentiall word: and then God signifies the first person. Againe, God is called a father 15 in respect of men Elect to saluation; then the name God is put indefinitly: and it comprehends not onely the first person, but also the sonne, and holy Ghost. For all three doe equally regenerate them that are adopted. And Paul saith of the Godhead indefinitly: there is one God and father of all. Eph. 4. 6. And 20 when we pray, saying, Our father, &c. we inuocate not onely the first person, but also the Sonne, and holy Ghost. And the sonne of God, is expressely called the Father of eternitie, in respect of vs, Isa. 9. 6. and he is said to haue his seede. Isa. 53. 11.

The second question is, in what respect are the Galatians 25 the children of God? Ans. A childe of God is two waies: by nature; by grace. The childe of God by nature, is Christ as he is the eternall sonne of God. A child by grace, is three waies. By creation: thus Adam before his fall, and the good angels are the children of God. Secondly, by the personall vnion: thus Christ 30 as he is man is the child of God. Thirdly, by the grace of adoption: thus are all true beleeuers, and in this text, the Galatians are saide to be the children of God. In this grace of adoption, there be two acts of God: one is Acceptation, whereby God accepts men for his children. The other is Regeneration, whereby men 35 are borne of God, when the Image of God is restored in them, in righteousnes, and true holines.

The third question is, what is the excellencie of this benefit? Ans. Great euery way. Ioh. 1. 12. he which is the child of God is heire and fellowheire with Christ, Rom. 8. 17. and that of the [Page] kingdome of heauen; and of all things in heauen and earth. 1. Cor. 3. 22. he hath title in this life, and shall haue possession in the life to come. Againe, he that is Gods child hath the angels of God to tend on him, and to minister vnto him for his good and saluation. Heb. 1. 14.

The first argument whereby the adoption of Gods children 5 is set forth, is concerning the persons to whome it belongs, in these wordes, All ye are the children of God. So Paul saith, all the Ephesians are Elect. Eph. 1. 3. And Peter calls all them to whome he writes, 1. Pet. 1. 1. Elect; and Iohn 1. epist. 3. the children of God. And herein they follow the iudgement 10 of charitie, leauing all secret iudgements to God. Here I obserue one thing, that euery grieuous fall doth not abolish the fauour of God, and extinguish the grace of regeneration. For the Galatians erred in the foundation of religion, and had fallen away to an other Gospel: and yet Paul saith, that they were 15 (for all this) the children of God, and not some, but all of them. This truth may be seene by experience. The child of God before his fall, hath a purpose not to sinne: in the time of temptation when he is in falling, he hath a strife: after he is fallen, he lieth not in his fall, as wicked men doe, but he recouereth himselfe 20 by new repentance. And this shews, that the child of God by his fall doth not returne againe to the estate and condition of wicked men. When S. Iohn saith, he that is borne of God sinnes not, his meaning is this; he that is borne of God, if he fall into any offence of frailtie, yet doth he not make a practise of sinne, 25 as the wicked, and vngodly doe.

It may be saide, the Galatians, and all the Galatians, are the children of God: but what is that to vs? Ans. They among vs that professe true saith in Christ, with care to keepe good conscience, are likewise to hold themselues to be children of God. 30 He beleeues not the Gospel, that doth not beleeue his owne adoption. For in the Gospel there is a promise of all the blessings of God, to them that beleeue: and there is also a commandement to applie the said promise to our selues; and consequently, to applie the gift of adoption to our selues. When 35 we are bidden to say, Our father, we are bidden to beleeue our selues to be children of God, and so to come vnto him. Therefore with Paul I say, that all we that truly beleeue in Christ, and haue care to lead a good life, all I say, are indeede the children [Page] of God.

The vse. Comforts arising by this benefit, are many. First, if thou be Gods child, surely he will prouide all things necessarie for thy soule and bodie. Math. 6. 26. Our care must be to doe the office and dutie that belongs vnto vs: when this is done, our care is ended. As for the good successe of our labours, 5 we must cast our care on God; who will prouide that no good thing be wanting vnto vs. Psal. 34. 10. They that drowne themselues in worldly cares, liue like fatherlesse children. 10

Secondly, in that we are children, we haue libertie to come into the presence of God, and to pray vnto him. Eph. 3. 12.

Thirdly, nothing shall hurt them that are the children of God. The plague shall not come neere their tabernacle: they shall walke vpon the lyon and the aspe, and tread them vnder foote. 15 Psal. 91. 13. All things shall turne to their good. Rom. 8. 28. And the rather; because the Angels of God pitch their tents about them.

Lastly, God will beare with the infirmities and frailties of them, that are his children, if there be in them a care to please 20 him, with a Purpose of not sinning. Malach. 3. 7. If a child be sicke, the father or mother doe not cast it out of dores: much lesse will God.

The duties. First, if ye be Gods children, then walke worthie your profession and calling. Be not vassalls of sinne and Satan: 25 carrie your selues as kings sonnes: bearing sway ouer the lusts of your owne hearts, the temptations of the deuill, and the leud customes and fashions of this world. When Dauid kept his fathers sheepe, he behaued himselfe like a shepheard: but when he was called from the sheepefold, and chosen to be king, he 30 carried himselfe accordingly. So must we doe, that of children of the deuill, are made the children of God. And if we liue according to the lusts of our flesh, as the men of this world doe, whatsoeuer we professe, we are in truth the children of the deuill. Ioh. 8. 44. 1. Ioh. 3. 35

Secondly, we must vse euery day to bring our selues into the presence of God, and we must doe all things as in his sight, and presence, presenting our selues vnto him, as instruments of his glorie in doing of his will. This is the honour that the child of God owes vnto him Mal. 1. 6.

[Page] Thirdly, our care must be (according to the measure of grace) to resemble Christ in all good vertues, and holy conuersation. For he is our eldest brother the first borne of many brethren: and therefore we should be like vnto him. 1. Ioh. 3. 2, 3.

Fourthly, we must haue a desire and loue to the word of 5 God, that we may grow by it, in knowledge, grace, and good life. For this is the milke and foode whereby God feedes his childrē, 1. Pet. 2. 2. Such persōs thē amōg vs, that haue no loue or liking of the word, but spend their daies in ignorāce & securitie, shew themselues to be no children of God. The child in 10 the armes of the mother or nurce, that neuer desires the brest, is certenly a dead child.

Lastly, we must put this in our accounts, that we must haue many afflictions, if we be Gods children: for he corrects all his children. And when we are vnder the rodde of correction, we 15 must refigne our selues to the will and good pleasure of God. This is childlike obedience: and this must be done in silence, and with all quietnes: then God is best pleased.

The internall meanes of Adoption, is Faith in Christ. And for the better conceiuing of it, three questions are to be propounded. 20 The first, what a kind of faith is this? Ans. A particular or speciall faith: and it hath three acts, or effects. The first is, to beleeue Christ to be Jesus, that is, a Sauiour: the second is, to beleeue that Christ is my or thy Sauiour: the third 25 is, to put the confidence of heart in him. When Thomas felt the wounds of Christ, he said, My Lord, and my God: and thereupon Christ said, Because thou hast seene thou beleeuest. Ioh. 20. 29. Here marke, that to beleeue Christ to be my Christ, is faith. Against this speciall faith, the Papists obiect three arguments. 30 The first is this: Euery speciall faith must haue a speciall word of God for his ground: but there is no speciall word that thy sinnes, or my sinnes, are forgiuen by Christ: therefore there is no speciall faith. Ans. We haue that which in force and value is equiualent to a speciall word: namely, a generall promise, 35 with a commandement to applie the said promise to our selues. Secondly, I answer, that the word and promise of God generally propounded in Scripture, is made particular in the publike Ministerie in which when the word is preached to any people, God reueales two things vnto them: one, that his [Page] will is to saue them by Christ: the other, that his will is that men should beleeue in Christ. And the word thus applied in the publike Ministerie in the name of God, is as much as if an Angel should particularly speake vnto vs from heauen.

The second Argument. Speciall faith (say they) is absurd; 5 because by it a sinner must beleeue the pardon of his sinnes, before he hath it: in as much as faith is the meanes to obtaine pardon. Ans. The giuing and the receiuing of pardon and faith, are both at one moment of time: for when God giues the pardon of sinne: at the same instant he causeth men to receiue the 10 same pardon by faith. For order of nature faith goes before the receiuing of the pardon (because faith is giuen to them that are to be ingrafted into Christ, and pardon to them that are in Christ) for time it doth not: and therfore this second argument is absurd. 15

The third Argument. The full certentie and perswasion of Gods mercie in Christ, followes good conscience and good workes: and therefore faith followes after Iustification. Ans. There be two degrees of faith. A weake faith, and a strong faith. A weake faith is that, against which doubting much preuailes, 20 in which there is a sorrow for vnbeleefe, a will and defire to beleeue in Christ, with care to vse good meanes, and to increase in faith. Strong faith is that, which preuailes against doubting, and it is a full perswasion, or resolution of the loue and mercie of God in Christ. This second degree of faith follows 25 iustification, vpon the obseruation and experience of the prouidence, and goodnes of God: but the first degree of speciall faith before named, for order goes before iustification, and for time is together with it.

The second question is, when faith beginnes first to breede 30 in the heart? Ans. When a man beginnes to be touched in his conscience for his sinnes, and vpon feeling of his owne spirituall pouertie, earnestly hungers and thirsts after Christ and his righteousnes aboue all things in the world. Christ saith, I will giue to him that thirsteth of the well of the water of life freely, Reuel. 35 21. 6. This promise declares that in thirsting there is a measure of faith. To eate and drinke Christ the bread and water of life, is to beleeue in him: and to hunger and thirst hauing as it were a spirituall appetite to Christ, is the next steppe to this eating and drinking. Therefore this must be remembred, [Page] that professours of the Gospel, yea teachers of the same, that want this sense of their vnworthines, and this thirsting, are farre wide, what gifts soeuer they haue. For they are not yet come to the first steppe of true faith.

The third question is, how faith in Christ is reuealed in the heart? Ans. It is not faith to conceiue in minde a bare perswasion, 5 that Christ is my Sauiour: and thereupon to thinke to be saued. But faith in Christ is conceiued in the spirituall exercises of inuocation and repentance. When I see mine owne sinnes, and Gods anger against me for them by the law; when 10 I see mine owne guiltines, I draw my selfe into the presence of God making confession of mine offences, and praier for the pardon of them, and in this praier I striue against mine vnbeleefe, I will, desire, and endeauour to assent to the promise of God touching forgiuenes: and withall I purpose with my 15 selfe to sinne no more. This is my daily practise: and thus is faith truly conceiued, and confirmed. Againe, faith is conceiued in the vse of holy meanes, namely, the Preaching of the word, and Sacraments. For in hearing, & receiuing the Lords Supper to meditate vpon the promise of mercie, and in meditation 20 to applie the said promise to my selfe, is the right way to conceiue true faith. Therefore it must be remembred, that faith conceiued without the exercises of inuocation and repentance, or conceiued without the vse of the word and Sacraments (as commonly it is) is not true faith, but an Imagination 25 or fiction of the braine, which will faile in the ende.

The third point to be considered, is the signe, or the outward meanes of Adoption, and that is Baptisme. It may be demanded, how Baptisme can be a marke or signe of the child of God considering all sorts of men are partakers of it? Ans. Baptisme 30 alone is no marke of Gods child, but baptisme ioyned with faith: for so must the text be conceiued; All ye Galatians that beleeue, are baptised into Christ. For Paul had said immediatly before, Ye are the sounes of God by faith. Againe, the Scripture speaking of baptisme, comprehends both the outward and 35 the inward baptisme, which is the inward baptisme of the spirit. Math. 3. 11. and 1. Pet. 3. 21. And thus is baptisme alwaies an infallible marke of the child of God.

It may further be demanded, what are the markes of the inward baptisme? Ans. The new birth, whereby a man is washed [Page] and cleansed by the spirit of God, hath three speciall markes. The first is, the spirit of grace and supplications, Zach. 12. 10. that is, the spirit of regeneration, causing men to turne to God, and withall to make instant praier and supplication for mercie and forgiuenes of sins past. The second, is to heare & obay the 5 voice of god in all things. Ioh. 8. 47. & 10. 27. The third is, not to sin, that is, not to liue in in the practise of any sinne after this new birth is begunne. 1. Ioh. 3. He that is borne of God, doth not commit sinne. He may faile in this or that speach, and doe amisse in this or that action; but after his calling and conuersion, the 10 tenour and course of his life, shall be according to the commandements of God. And this is a speciall marke to discerne the inward baptisme.

Some alleadged, that hauing long agoe beene baptised with water, yet they feele not the inward baptisme: and therefore 15 they feare that they are not the children of God. Ans. If there be in thee a sorrow for thy corruptions and sinnes past: if thou hast a purpose to sinne no more: if thou auoidest the occasions of sinne, and fearest to offend: if hauing sinned, thou liest not in thy sinne, but recouerest thy selfe by new repentance: 20 thou art verily borne of God, and baptised with the baptisme of the holy Ghost.

Others alleadge, that although they haue bin baptised, yet they feare they haue no faith: and therefore they thinke they are not the children of God. Ans. If there be in thee a sorrow 25 for thine vnbeleefe, a will and desire to beleeue, and a care to increase in faith by the vse of good meanes, there is a measure of true faith in thee, and by it thou maist assure thy selfe that thou art the child of God.

Others againe alleadge, that they haue long made praier 30 vnto God, and that according to his will, and yet their praiers haue not bin heard: and therefore they often doubt they are not Gods children. Ans. If thou canst pray, though thy praier be not heard according to thy desire, content thy selfe. For the praier of the heart is the marke of the spirit of adoption. Rom. 35 8. 16. 26. And by it thou maist know that thou art the child of God.

Thus then we see what is the infallible marke of the child of God; namely, baptisme ioyned with true faith in Christ, or the outward baptisme ioyned with the inward baptisme of the spirit. [Page] The vse. Many auouch the present Church of Rome to be the true Church of God: and that because they say, in it there is true baptisme, which is a marke of the church of God. But they are deceiued: for baptisme in the church of Rome is seuered from true faith, or from the Apostolike doctrine: and the outward baptisme is seuered from the inward baptisme. For they 5 of that Church, ouerturne iustification by the meere mercie of God, which is the principall part of the inward baptisme. Againe, the ten Tribes retained circumcision after their Apostasie: yet for all that condemned to be no people of God. Ose. 1. 9. The light in the lanthorne pertaines not to the lanthorne, 10 but to the passengers in the streete: euen so the Confession of faith in the Symboll of the Apostles, and baptisme, that are retained in the Papacie, pertaine not to the Papacie, but to another hidden Church, which by these and other meanes is gathered out of the middest of Romish Babylon. And therefore 15 baptisme is rather a signe of this, then of the Romish Church.

Againe, we must be warned to take heede that we deceiue not our selues, thinking it a sufficient matter that we haue bin baptised. For except Christ inwardly wash vs by his spirit, we 20 haue no part in him. Ioh. 13. 8. Circumcision (saith Paul) auaileth not, vnles thou be a doer of the law. Ro. 2. 25. Baptisme indeed saueth, 1. Pet. 3. 21. but that is not the baptisme of water, but the stipulation of a good conscience, by the resurrection of Christ. The outward baptisme without the inward, is not the marke of 25 Gods child, but the marke of the foole that makes a vow, and afterward breakes it. Eccles. 5. 3.

Moreouer, baptisme is not onely a signe of our adoption, but also a seale thereof, and a meanes to conuaie it vnto vs: and for the better vnderstanding of this point, and for a further 30 clearing of the 27. verse, I will speake of the whole nature of baptisme. That which is to be deliuered, I reduce to eight heads I. the name of baptisme, and the phrases. II. the matter. III. the forme. IV. the ende. V. the efficacie of baptisme. VI. the necessitie thereof. VII. the circumstances. 35 VIII. the vse.

Touching the name; Baptisme is taken sixe waies. First, it signifies the superstitious washings of the Pharisies, who boūd themselues to the baptismes or washings of cuppes and potts. Mar. 7. 4. Second [...], it signifies the washings appointed by God [Page] in the Ceremoniall law. Hebr. 9. 10. Thirdly, it signifies that washing by water which serues to seale the couenant of the new Testament. Math. 28. 19. Fourthly, it signifies by a metaphor, any grieuous crosse or calamitie. Thus the passion of Christ, is called his baptisme. Luk. 12. 50. Fiftly, it signifies the 5 bestowing of extraordinarie gifts of the holy Ghost, and that by imposition of hands of the Apostles. Act. 1. 5. and 11. 16. Lastly, it signifies the whole Ecclesiasticall Ministerie. Thus Apollos is saide to teach the way of the Lord, knowing nothing but the baptisme (that is, the doctrine) of Iohn. Act. 18. 25. In the 10 third sense is baptisme taken in this place, when Paul saith, Ye are all baptised into Christ.

The phrases vsed in Scripture of baptisme are strange in reason: and therefore they are to be explaned. Here it is said, Ye that are baptised into Christ, put on Christ. The reason of this 15 speach is threefold. The first is this: the washing of the bodie with water, is an outward signe to represent to our eies and minde, the inward washing, and our vnion or coniunction with Christ: therefore they that are baptised, are said to put on Christ. The second reason is, because the washing by water 20 seales vnto vs our inward ingrafting into Christ: for as certenly as the bodie is washed with water; so certenly are they that beleeue ingrafted into Christ. The third reason of the speach is, because baptisme is after a sort an instrument whereby our insition into Christ, and fellowship with him is effected. For in 25 the right and lawfull vse of baptisme, God according to his owne promise ingrafts them into Christ that beleeue: and the inward washing is conferred with the outward washing. For these causes, they that are washed with water in baptisme, are said to put on Christ. In the same manner must other phrases be 30 vnderstood; as when it is said, that baptisme saueth, 1. Pet. 3. 21. that men must be baptised for the remission of sinnes, Act. 22. 6. that we are buried by baptisme into the death of Christ. Rom. 6. 3.

The second point, concernes the Matter of baptisme. Here I consider three things, the signe, the thing signified, the Analogie 35 of both. The signe, is partly the element of water, Act. 8. 36. and partly the Rite by diuine institution appertaining to the element which is the sacramentall vse of it in washing of the bodie: and these two, water, and externall washing of the bodie, are the full and complete signe of baptis [...]e.

[Page] Here a question may be made, Whether washing of the bodie in baptisme, must be by dipping, or by sprinkling? Ans. In hot countries, and in the baptisme of men of yeares, dipping was vsed, and that by the Apostl [...] and to this Paul alludes, Rom. 6. 3. and dipping doth more fully represent our spirituall washing, then sprinkling. Neuerthelesse in cold coū tries, 5 and in the baptisme of infants new borne, sprinkling is to be vsed, and not dipping, in respect of their health and life. For the Rule is, Necessitie and charitie, dispense with the Ceremoniall law. Vpon this ground, Dauid did eate the shewbread: circumcision was not alwaies the eight day, as appeares by the Israe 10 lites in the wildernes: and for the same cause in these countries dipping may be omitted, though otherwise a sacramentall rite. And it must be remembred, that baptising signifies not onely that washing which is by diuing of the bodie, but also that which is by sprinkling. 15

The thing signified, or the substance of baptisme, is Christ himselfe our Mediatour, as he gaue himselfe to wash & cleanse vs. Thus Paul saith, that he cleanse [...]th his Church by the washing of water. Eph. 5. 6.

The Analogie, or proportion of both, is on this manner. 20 Water resembles Christ crucified, with all his merits, S. Iohn saith, The blood of Christ cleanseth vs from all our sinnes, 1. Ioh. 1. 7. that is, the merit and efficacie of Christ crucified, freeth vs from our sinnes, and from the guilt and punishment thereof. Externall washing of the bodie, resembles inward washing by 25 the spirit, which stands in iustification and sanctification. 1. Cor. 6. 11. Tit. 3. 5. The dipping of the bodie, signifies mortification, or fellowship with Christ in his death: the staying vnder the water, signifies the buriall of sinne: and the comming out of the water, the resurrection from sinne, to newnes of life. 30 Rom. 6. 3, 4.

The third point concernes the Forme of baptisme. Math. 28. 19. Goe teach all nations, baptizing them into the Name of the Father, &c. I explaine the words thus: Marke, first it is faide, Teach them, that is, make them my disciples, by calling them to 35 beleeue, and to repent. Here we are to consider the Order which god obserues in making with man the couenant in baptisme. First of all, he calls men by his word, and commands thē to beleeue and repent: when they beginne to beleeue and repent, [Page] then in the second place God makes his promise of mercie and forgiuenes: and thirdly, he seales his promise by baptisme. This diuine Order Christ signifieth when he saith, make them disciples: and [...]as alwaies obserued of God. Before he made any couenant with Abraham, and before he sealed it by Circumcision, he saith to him, Walke before me, and be vpright, 5 Gen. 17. 1. and of his seede, he saith, they must-first doe righteousnes and iudgement, and then he will bring vpon them all that he hath spoken, Gen. 18. 19. to the Israelites he saith, that they must turne and obay, and then he will make all his promises and couenants good. Deut. 30. 1. 6. and Isa. 1. 16, 17, 19. To the Iewes Peter 10 saith, Repent first, and then they shall be baptized for the remission of sinnes. Act. 2. 38. 42. And Philip saide to the Eunuch, If thou beleeuest with all thy heart, thou maist be baptized. Act. 8. 37.

The vse. By this order we see, that the commandement to 15 beleeue and to repent, is more large and generall, then the promise of mercie in Christ. For the commandement is giuen to all hearers to turne and beleeue, and the promise is made onely to such hearers, as doe indeede turne and beleeue: therefore it is a falshood to imagine, that the promise of saluation belongs 20 generally to all mankind.

Againe, by this order it appeares, that Repentance belongs to baptisme: and it is one of the first things that are required: and therefore it is follie to make Repentance a distinct meanes of saluation, and a distinct sacrament from baptisme.

Thirdly, if it be demanded, why so many persons that haue 25 bin baptized, liue for all this, as if they had not bin baptized in the common sinnes of the world, like prophane Esaus: and yet doe comfort themselues in their baptisme? Ans. They doe not know and consider the Order which God vsed in couenanting 30 with them in baptisme: but they deale preposterously, ouerslipping the commandement of repenting and beleeuing, and in the first place lay hold of Gods promise made to them in baptisme. This is the cause of so much prophanesse in the world. 35

Againe, there be many persons that haue bin baptized, who neuertheles cannot abide to heare and read the word of God: and the reason is, because they obserue not the order of their baptisme, first of all to become disciples, and then to lay hold of the promises of God.

[Page] They likewise are to be blamed, that bring vp their youth in ignorance. For they are baptized vpon condition that they shall become disciples of Christ, when they come to yeares of discretion. And they are by this meanes barred from all the mercies of God: for we must as good disciples obay the commandement that biddes vs turne and beleeue, before we can 5 haue any benefit or profit by any of the promises of God.

Lastly, we are here taught in the working of our saluation to keepe the Order of God which he hath set downe vnto vs in baptisme, which is first of all to turne vnto God, according to 10 all his lawes, and secondly vpon our conuersion to lay hold of the promises of God, and the confirmation thereof by the sacraments. Thus shall we find comfort in the promises of God, and haue true fellowship with God, if we beginne where he beginnes in making of his couenant with vs, and end where he 15 ends. And this we must doe not onely in the time of our first conuersion, but also afterward in the time of distresse, and affliction, and at such times as by frailtie we fall and offend God. In a word, if for practise we alwaies keepe our selues to this order, we shall find true comfort in life and death. 20

It followes, Baptizing them into the name, or in the name of the Father, Sonne, and holy Ghost. These words signifie: first, to bap tize by the commandement and authoritie of the Father, Son, and holy Ghost: secondly, to baptize by and with the inuocation of the name of the true God. Whatsoeuer ye doe in ward or 25 deede, doe it in the name of our Lord Iesus Christ, that is, by the in vocation of the name of Christ. Col. 3. 17. Thirdly, to baptize in the name, &c. signifies to wash with water in token that the partie baptized hath the name of God named vpon him, and that he is receiued into the houshold or familie of God, as a 30 child of God, a member of Christ, and the temple of the holy Ghost. Thus Iacob faith in the adoption of Ephraim and Manasses, Let them be mine, and let my name be called vpon them. Gen. 48. 5. 16. And Paul saith, that the Corinthians might not be named and distinguished by Paul, Cephas, Apollos, because 35 they were not baptized into their names, but into the name of Christ. 1. Cor. 1. 13. And this I take to be the full sense of the phrase.

Here we see what is done in baptisme; the Couenant of grace is solemnised betweene God and the partie baptised. [Page] And in this couenant some actions belong to God, and some to the parties baptised. Gods actions are two. The first is, the making of promise of reconciliation, that is, of remission of sinnes, and life euerlasting to them that are baptised, and beleeue. The second is, the obsignation or sealing of this promise: and that is twofold, outward, or inward▪ The outward 5 seale, is the washing by water: and this washing serues not to seale by nature, but by the institution of God, in these words, baptize them, &c. and therefore Paul saith, cleansing the Church by the washing of water in the word. Eph. 5. 26. The inward sealing 10 is by the earnest of Gods spirit. Eph. 1. 13. The action of the partie baptized, is a certaine stipulation, or obligation, whereby he binds himselfe to giue homage to the Father, Son, and holy Ghost. This Homage stands in faith, whereby all the promises of God are beleeued, and in Obedience to all his cō mandements. 15 The signe of this obligation is, that the partie baptized willingly yeelds himselfe to be washed with water.

It is not saide in the name of God, but in the name of the Father, Sonne, and holy Ghost, to teach vs the right way to know and to acknowledge the true God. This Knowledge stands in 20 sixe points, all here expressed. The first is, that there is one God, and no more. For though there be three that are named, yet there is but one name, that is, one in authoritie, will, and worship of all three. And elswhere, men are said to be baptized into the name of the Lord. Act. 10. 48. The second is, that this 25 one true God, is the Father, Sonne, and holy Ghost. A mysterie vnsearchable. The third, that these three are really distinct, so as the Father is first in order, the Sonne the second, and the holy Ghost, not the first or second, but the third. The fourth is, that they are all one in operation, Ioh. 5. 19. and specially in 30 the act of reconciliation, or couenant making. For the father sends the sonne to be our Redeemer: the sonne workes in his owne person, the worke of redemption: and the holy Ghost applies the same by his efficacie. The fift is, that they are all one in worship: for the Father, Sonne, and holy Ghost, are ioyntly 35 to be worshipped together, and God in them. The last is, that we are to know God, not as he is in himselfe, but as he hath reuealed himselfe vnto vs in the couenant of Grace: and therefore we must acknowledge the father to be our father, the Son to be our Redeemer, the holy Ghost to be our comforter; and [Page] seeke to grow in the knowledge and experience of this.

It may be demanded, whether baptisme may not be administred in the name of Christ alone, or in the name of God, without mention of the persons in the Godhead: Ans. No. For the true forme of baptisme is here prescribed. If it be said, that Peter biddes them of Ierusalem, repent and be baptized into the 5 name of Christ. Act. 2. 38. I answer, that Peters intent in that place is, to set downe not the forme of baptisme, but the ende and scope thereof, which is, that we may attaine to true fellowship with Christ.

The fourth point is, concerning the endes of baptisme, which 10 are foure. The first is, that baptisme serues to be a pledge vnto vs in respect of our weaknes, of all the graces and mercies of God, and specially of our vnion with Christ, of remission of sinnes, and of mortification. Secondly, it serues to be a signe of Christian profession before the world: and therefore it is called 15 the stipulation or interrogation of a good conscience. 1. Pet. 3. 21. Thirdly, it serues to be a meanes of our first entrance or admission into the visible Church. Lastly, it is a meanes of vnitie. Read Eph. 4. 5. 1. Cor. 12. 13. 20

The fifth point concernes the Efficacie of baptisme. Of which there be foure necessarie questions. The first is, whether the Efficacie of baptisme extend it selfe to all sinnes, and to the whole life of man? For answer, I will set downe what we teach, and what the Papists. We teach, that the vse of baptisme inlargeth it selfe to the whole life of man, and that it takes away all 25 sinnes past, present, and to come: one caution remembred, that the partie baptised, stand to the order of baptisme, which is, to turne vnto God, and to beleeue in Christ, and so to continue by a continuall renouation of faith and repentance, as occasion shall be offered. Reasons may be these. First, the scripture 30 speakes of them that had long before bin baptised, and that in the time present, baptisme saueth, 1. Pet. 3. 21. and, ye are buried by baptisme, into the death of Christ. Rom. 6. 4. And in the future tense it is saide, he that beleeueth, and is baptised, shall be saued. And Paul saith, that the Church is cleansed with the washing of 35 water, that it may be presented glorious and without spot vnto God. Eph. 5. 26. And all this shewes that baptisme hath the same efficacie after, which it had before the administration thereof. Secondly, the couenant of grace is euerlasting, Isa. 54. 10. Hos. [Page] 2. 19. and the couenant is the foundation or substance of baptisme: therefore baptisme is not to be tied to any time: but it must haue his force, so long as the couenant is of force. And this appeares by the example of the Galatians, who are now fallen away to an other gospel after their baptisme, and yet are 5 instructed and directed by their baptisme. Lastly, it hath bin the doctrine of the ancient Church, that all sinnes are done away Aug. de [...]pt. & concup. l. 1. c 33. ad Bon. l. [...]. c. [...]3. by baptisme euen sinnes to come.

The doctrine of the Papists is, that baptisme takes away all sinnes that goe before the administration thereof: and that 10 sinnes after baptisme are not taken away by baptisme, but by the Sacrament of pennance. But the doctrine is erronious, as may appeare by the arguments which they vse.

Argum. first. Circumcision had no vse after the administration thereof, for the abolishing of sinne. Therefore neither 15 hath baptisme. Ans. Circumcision had. And this appeares; because the Prophets put the Iewes in minde of their circumcision when they fell away from God, bidding them to circumcise the foreskin of their hearts. Ier. 4. 4.

Arg. 2. The Apostles vsed to call them that sinned after 20 baptisme, to confession of sinne, and to repentance, or pennance. Act. 8. 21. 1. Ioh. 1. 9. Ans. This makes for vs: for in so doing they bring men to their baptisme, and to the order set downe there, which is, that the partie baptised, must first of all turne to God, and beleeue in Christ: and there is no new order 25 set downe afterward, but onely a renewing of this first baptismall order, both in the Ministerie of the word, and in the supper of the Lord. And whereas they make a distinction of pennance the vertue, and pennance the sacrament, placing the vertue before and after baptisme, and the sacrament onely after: 30 for this, they haue no word of God.

Arg. 3. If a man be inlightned, that is, baptised; and then fall againe, he cannot be renewed by repentance, which is in baptisme. Hebr. 6. 6. Ans. The text speakes not of them that fall after baptisme, but of them [...]. that fall away by an vniuersall Apostasie, 35 denying Christ. For it is said, v. 7. that they crucifie Christ againe, that is, crucifie Christ crucified, and so make a mocke of him, and tread vnder foote the blood of Christ. Hebr. 10. 29. Againe, the text speakes not particularly of repentance in baptisme, but of all repentance whatsoeuer; yea of repentance after [Page] baptisme. For there is no place for repentance where Christ is renounced.

Arg. 4. Pennance (as Hierome saith) is a second table after a shipwracke. Ans. Repentance indeede is a second table or bord, whereby a sinner fallen from his baptisme returnes againe to it, and so comes to the hauen of euerlasting happines. Thus then 5 we see that baptisme is the true sacrament of repentance: for repentance pertaines to the inward baptisme.

The vse. If baptisme serue for the whole life of man: then if thou be in any miserie or distresse, haue recourse to thy baptisme, and there shalt thou finde thy comfort, namely, that God 10 is thy God if thou truly turne and beleeue in him. Secondly, remember euery day the obligation of homage, wherewith thou hast bound thy selfe to God; specially in thy temptations remember it: and see thou stand to it, and make it good.

The second question is, whether baptisme abolish Originall 15 sinne, or no? The answer of the Papist is, that it doth: so as in the partie baptised, there remaineth nothing that God may iustly hate: and therefore he saith, that Originall sinne after baptisme, ceaseth to be sinne properly. We teach, and are to 20 hold, that the perfect and intire baptisme (in which the outward and inward baptisme are ioyned together) abolisheth the punishment of sinne, and the guilt, that is, the obligation to punishment, and the fault: yet not simply, but in two respects: first, in respect of imputation; because God doth not impute 25 Originall sinne to them that are in Christ: secondly, in respect of dominion; because Originall sinne raigneth not in them that are regenerate. Neuerthelesse, after baptisme, it remaines in thē that are baptised, and is still, and that properly, sinne. Paul saith, Rom. 7. 20. If I doe that I would not, it is no more I that doe it, but 30 sinne that dwelleth in me doth it. Here marke, Paul calls concupiscence in himselfe after regeneration, sinne; and that properly: because he saith it is the same that maketh men to sinne. And Col. 3. 5. he saith, Mortifie your earthly members: and among the rest he nameth, euill concupiscence. And to the Ephesians 4. 22. Be ye renewed in the spirit of your mindes. Therefore 35 after baptisme some portions remaine still of the old man, or of originall sinne. S. Iohn saith, 1. Ioh. 1. 8. If we say we haue no sinne, we deceiue our selues. Answer is made, that this is spoken of veniall, or small sinnes: but how can they be small sinnes that are [Page] to be washed away with the blood of Christ, as he saith, v. 7. And if these words be spoken of infants (as they are) then must Concupiscence be a sinne in them: for they haue no actuall sinnes. Lastly, Christ saith, Ioh. 13. 10. He that is all washed, must haue his feete, that is, his carnall affections, washed. Here 5 obserue two things. One, that defilements of sinne remaine in them that are washed. The second, that they are after the first washing, to be done away by Christ, and not by the acts of our pennance.

The grounds of Popish doctrine in this point, are two. The 10 first is this. They make three degrees of Concupiscence. The first is, the pronesse in the flesh to rebell against the law of the minde, or the pro [...]esse to euill. The second, stands in the first motions to sinne, which goe before consent of will. The third, stands in acts of lust ioyned with consent of will. This third, 15 they say, is forbidden in the moral law, which forbids and condemnes voluntarie concupiscence: and the two first are not. Because (as they speake) concupiscence it selfe with the first motions are not in mans power: and therefore they are rather to be tearmed defects or infirmities, then sinnes: and that men 20 are no more to be blamed for them then for the diseases of their bodies. Ans. The doctrine is false: for it is an euident truth that Concupiscence with the first motions thereof to euill, is condemned in the Morall law. It is a Principle in expounding the law: where any actuall sinne is forbidden, there all causes, occasions, 25 & furtherances thereof, are likewise forbidden. Therefore considering actuall concupiscence ioyned with consent, is forbidden in the law, Originall concupiscence with the first motions thereof, beeing causes of the former, are likewise forbidden. And Paul saith, he had not knowne Lust to be sinne, 30 vnlesse the law had said, Thou shalt not lust. Rom. 7. 7. Now he was a Doctor of the law, and knew that lust with consent was a sinne: for thus much the light of nature teacheth: therfore the law speakes of an higher degree of lust, namely, of lust going before consent. 35

The second ground is this. When sinne is remitted, it doth not make men guiltie, but ceaseth to be a fault: Originall sinne therefore ceaseth to be sinne after baptisme. Ans. Though actuall guilt be taken away, yet potentiall guilt remaineth, namely, an aptnes in Originall sinne, to make men guiltie: and though [Page] it be not the fault of this or that person, yet it is a fault in nature, or as it is considered in it selfe.

The vse. If Originall sinne remaine after baptisme to the death, then we must humble our selues, and vse to the very death, the plea of mercie and pardon, denying our selues, and resting on Christ. 5

Againe, if persons baptised be sinners to the death, it may be demaunded, what difference there is betweene the godly and vngodly? Ans. In them that are regenerate, there is a sorrow for their inward corruptions, and for their sinnes past, with a detestation 10 of them: and withall there is a Purpose in them to sinne no more, and with this purpose there is ioyned an endeauour to please God in all his commandements: so as if they doe sinne, they can say with good conscience, that they sinned against their purpose and resolution. This cannot the vngodly 15 man doe.

The third point is, how baptisme conferres grace? Ans. It conferres grace: because it is a meanes to giue and exhibit to the beleeuing minde Christ with his benefits; and this it doth by his signification. For it serues as a particular and infallible 20 certificate to assure the partie baptised, of the forgiuenes of his sinnes, and of his eternall saluation. And whereas the Minister, in the name of God, applies the promise of mercie to him that is baptised, it is indeede as much as if God should haue made a particular promise to him. In this regard, baptisme may well be 25 said to conferre grace, as the Kings letters are said to saue the life of the malefactour, when they doe but signifie to him and others, that the kings pleasure is to shew fauour. Againe, baptisme may be saide to conferre grace, because the outward washing of the bodie is a token or Pledge of the grace of God: 30 and by this pledge faith is confirmed, which is an instrument to apprehend or receiue the grace of God. And this confirmation is made by a kind of reasoning in the minde, on this manner: He that vseth the signe aright, shall receiue the thing signified: I (saith the partie baptised, beeing of yeares) vse the signe 35 aright in faith and repentance: therefore I shall receiue the thing signified, remission of sinnes, and life euerlasting. A king saith to his subiect, He that brings the head of such a traytour, shall haue a thousand poundes. Well: the head of the foresaid traytour is cut off: and he that hath the head may say, Here is a [Page] thousand pounds, or, this will bring me a thousand pounds, because it is vnto him as a pledge vpon the kings word of the reward of a thousand pounds. And so is the washing in baptisme an infallible pledge to him that beleeues, of the pardon of his sinnes. Thus doe the sacraments conferre grace, and no otherwise. One reason for many may be this. The word of God 5 confirs grace (for it is the power of God to saluation to them that beleeue) and this it doth by signifying the will of God, by the eare to the mind: now euery sacrament is the word of God made visible to the eye: the sacrament therefore confirs grace 10 by vertue of his signification, and by reason it is a pledge by the appointment of God, of his mercie and goodnes. It may be said, a sacrament is not only a signe and a seale but also an instrument to conuay the grace of God to vs. Answer. It is not an instrument hauing the grace of God tyed vnto it or shut vp 15 in it: but an instrument to which grace is present by assistance in the right vse thereof: because in & with the right vse of the sacrament, God conferres grace: and thus is it an instrument, and no otherwise, that is, a morall and not a physicall instrument. 20

The doctrine of the Papist is, that the sacrament conferres grace by the worke done: that is, that the outward action of the Minister conferres grace by his owne force, when the sacrament is administred. And that it may conferre grace, some say, that the saide action hath vertue in it for this purpose, which 25 passeth away when the action is ended: others say, it hath no Thom. Summ. p. [...] q 62. art. 4. Bellar. de Sact. l. 2. c. 11. vertue in it, but that Gods vsing of the action eleuates it, and makes it able to conferre grace. But this doctrine is a fiction of the braine of man. Iohn the Baptist, Math. 3. 11. makes two baptizers, himselfe, and Christ; and he distinguisheth their actions: 30 his owne action is, to wash with water; and the action of Christ is, to wash with the holy Ghost. This distinction he would not haue made, if he by the washing of water had conferred the holy Ghost. Paul saith, Christ sanctifieth his Church by the washing of water, through the word. Eph. 5. 26. Baptisme 35 therefore doth not conferre grace, because the bodie is washed with water: but because when it is washed, the word of promise is beleeued and receiued. The Apostles are called, fellowworkers with God, 1. Cor. 3. 9. and yet in the worke of regeneration, and in giuing of life, they are not any thing. v. 7. Peter [Page] saith directly, that the washing away of the filth of the flesh doth not saue, but the stipulation that a good conscience makes to God. 1. Pet. 3. 21. The worke of creation is from God immediatly, and onely: now regeneration is a worke of creation: and therefore it is of God immediatly, and not immediatly from the sacrament and mediatly from God. The flesh of Christ is eleuated 5 and exalted aboue the condition of all creatures: neuertheles vertue to giue life is not in the flesh of Christ, but in the godhead: much lesse then shall the sacraments haue vertue in them to conferre grace. Faith is said to iustifie, yet not by his owne vertue: for it doth not cause our iustification, but serue as a 10 meanes to apprehend it, when it is caused by God: how then shall the sacraments cause iustification? Lastly, if the outward washing of the bodie be eleuated aboue his naturall condition, in the administration of baptisme, then so oft as the outward element is vsed in any sacrament, there is a miracle wrought: 15 and Ministers of sacraments are workers of miracles, which may not be said.

Againe, their doctrine is erronious, in that they teach, that the outward act in the Sacrament performed by the Minister, 20 cōfers grace, where there is no gift of faith to receiue that which is conferred: contrarie to that saying, Ioh. 1. 12. As many as receiued him he gaue this power to be the sonnes of God. Indeed they say there must be faith and repentance to dispose the partie: but this disposition serues onely to take away impediments, 25 and not to inable vs to receiue that which God giueth.

The vse. We must not thinke it sufficient that we come to the Church, heare Gods word, and pray, contenting our selues in the worke done. For thus shall we deceiue our selues: but in doing these acts of religion, we must in our hearts turne vnto 30 God, and by faith imbrace his promises: otherwise the best actions we doe shall be vnprofitable vnto vs. Heb. 4. 2.

Againe, if the vsing of the element in the sacrament doe not conferregrace, then be assured that charmes, and spells, be the words neuer so good, haue no vertue in them to doe vs good but by diabolicall operation. 35

The last question is, whether baptisme imprint a Character or marke in the soule, which is neuer blotted out? Ans. In scripture there is a twofold marke of distinction, one visible, the other inuisible. Of the first kind, was the blood of the paschall [Page] lambe, in the first passeouer: for by it the first borne of the Israelites were marked, when the first borne of the Egyptians were slaine. Of this kind is baptisme: for by it Christian people are distinguished from Iewes, Turkes, and infidels. The inuisible marke, is twofold. The first, is the eternall Election of God. 2. Tim. 2. 19. The foundation of God stands sure, and hath 5 this seale, The Lord knowes who are his. By vertue of this, Christ saith, I know my sheepe, Ioh. 10. And by this the Elect of all nations are marked. Apoc. 7. and 9. The second is the gift of regeneration, which is nothing els but the imprinting of the image 10 of God, in the soules of men: and by this beleeuers are said to be sealed. Eph. 1. 13. 2. Cor. 1. 22. And baptisme is a meanes to see this marke in vs; because it is the lauer of regeneration.

The Papists haue deuised another worke, which they call the Indeleble character: and they make it to be a distinct thing 15 from regeneration: and they say it is imprinted in the soules of all men, good and bad, and remaines in them when they are condemned. What this marke should be they cannot tell; some make it a quality: some, a relation: but indeed there is no scripture for it, the truth is, it is a meere fiction of the braine of 20 man.

The sixt point to be handled concernes the Necessitie of baptisme. Here we must put difference betweene the Couenant of grace, and baptisme, which is the confimation or seale of the couenant. To make couenant with God, and to be in the 25 said couenant, is absolutely necessarie to saluation: for vnles God be our God, and we the seruants of God, we cannot be saued.

Baptisme it selfe is necessarie in part: first, in respect of the commendement of God, who hath inioyned vs to vse it: secondly, 30 in respect of our weakenes; who haue neede of all helps that may confirme our faith. Yet baptisme is not simply necessarie to saluation, for the want of baptisme (when it canbe had) doth not condemne; but the contempt of it when it may be had: and the contempt is pardonable if men repent 35 afterward: for the children of beleeuing parents are borne holy 1. Cor. 7. 14. and theirs is the kingdome of God: and therefore, if they die before baptisme, they are saued. The theese vpon the crosse, and many holy martyrs, haue died without baptisme, and are in the kingdome of heauen.

[Page] It is obiected, that the male child, which is not circumcised must (by God commandement) be cut off from the people of God, Gen. 17. 14. and therefore he that is not baptised must also be cut off. Ans. The text is spoken and meant not of infants, but of men of yeares, who beeing till then vncircumcised, despise the ordinance of God, and refuse to be circumcised. 5 And this appeares by the reason following: for he hath made my couenant void: now infants doe not this, but their parents, or men of yeares.

Secondly, the speach of Christ is obiected, Ioh. 3. 5. Except a 10 man be borne of water and the holy Ghost, he cannot enter into the kingdome of God. Ans. Christ alludes to the washings of the old testament, Ezech. 36. 25. and withall giues an exposition of them, on this manner. Thou art a Pharisie, and louest much washing: but if thou wouldest enter into the kingdome of 15 heauen, thou must be washed with cleane water, that is, borne anew by the holy Ghost. Againe I answer, that if the words be meant of baptisme, they carrie this sense. The kingdome of heauen doth not signifie life eternall, but the Church of the new Testament, and that in his visible estate, Mark. 9. 1. and 20 baptisme makes men visible members of the Church, and regeneration by the spirit, makes them true and liuely members. Here then baptisme is made necessarie, not in respect of eternall life, but in respect of our admission and entrance into the Church, whereof it is now the onely meanes. 25

The seauenth point, is touching the Circumstances of baptisme, which are fiue. The first, concernes the persons which are to administer baptisme, of whome I propound foure questions.

The first is, whether not onely Ministers of the word, but 30 also lay-persons (as they are called) or meere priuate men, may administer baptisme? Ans. Ministers of the word onely. For to baptize is a part of the publike Ministerie, Matth. 28. 18. Goe teach all nations baptizing them. And marke how preaching, and baptising are ioyned together: and things which God 35 hath ioyned, no man may separate. Againe, he that must performe any part of the publike Ministerie, must haue a calling, Rom. 10. 14. Hebr. 3. 5. but meere priuate persons haue no calling to this busines. And whatsoeuer is not of faith, is sinne: now the Administration of baptisme by priuate persons is [Page] without faith. For there is neither precept, nor fit example for it in the word of God.

The example of Zippora is alleadged, Exod. 4. 28. who circumcised her child. Ans. The example is many waies discommendable. For shee did it in the presence of her husband, when there was no neede: shee did it in hast, that shee might haue 5 preuented her husband: shee did it in anger: for shee cast the foreskin at the feete of Moses. And it seemes shee was no beleeuer, but a meere Madianite. For shee contemned circumcision, when shee called her husband a man of blood by reason of the circumcision of the child. v. 26. and in this respect it seemes, 10 Moses either put her away, or shee went away when he went downe to Egypt.

Againe, it is obiected, that priuate persons may teach: and therefore baptize. Ans. Priuate teaching, and Ministeriall teaching are distinct in kind, as the authoritie of a master of a familie, 15 is distinct in kind from the authoritie of a Magistrate. A priuate person, as a father or master, when he teacheth the word of God, he doth it by right of a master or father, and he is mooued to doe it by the law of charitie: but Ministers when 20 they teach, are mooued to teach by speciall calling, and they doe it with authoritie, as Embassadours in the roome and stead of Christ. 2. Cor. 5. 21. Againe, though a priuate man might dispense the word alone: yet doth it not follow that he may administer both the word and the seale thereof: both which are 25 ioyned in baptisme, and ioyntly administred.

The second question is, whether baptisme administred by a wicked man, or an here [...]ke, be indeede true baptisme? Ans. If the said partie be admitted to stand in the roome of a true pastour or minister, and keepe the right forme in baptising, according 30 to the institution, it is true baptisme. The Scribes and Pharisies the chiesest doctours of the Iewes, were not of the tribe of Levi, but of other tribes: and they were indeede, euen the best of them, but herelikes and Apostataes, and consequently to be deposed and excommunicate: neuertheles, because 35 they were in the place of good teachers, and fate in Moses chaire, that is, taught sundrie points of Moses doctrine: therefore Christ saith, heare them, Math. 23. 1. And to this effect was the conclusion of the Churches in Africa, against Cyprian.

[Page] Vpon the same ground the same answer is to be made, if it be demanded, whether baptisme administred by him that cannot preach, be of force or no? It were indeede to be wished that all Ministers of holy things, were preachers of the word: neuerthelesse, if such as preach not, stand in the roome of lawfull pastours, and keepe the forme of baptisme, it is baptisme 5 indeede.

The third question is, whether an Intention to baptise, be necessarie in him that baptiseth? Ans. If the word of Institution come to the Element, it is a sacrament whatsoeuer the minister intend. Paul reioyced that Christ was preached, though 10 many preached him of enuie or contention, intending no good. Phil. 1. 16. And the Priest in the Masse pronouncing the words of consecration, if he intend not to consecrate (in Popish learning) there is no consecration: and thus the bread eleuated is meere bread, and not the bodie of Christ: and consequently 15 the people adore not Christ, but an idol. The intention therefore of the minde is not necessarie, so be it the Institution be obserued. And the efficacse of the sacrament depends not on the will of man, but on the will of God.

The last question is, what is the dutie of the Minister in baptising? 20 Ans. He stands in the roome of God: and what he doth according to the Institution, it is as much as if God himselfe had done it with his owne hand from heauen. And therefore, whē the Minister applieth water, (which is the signe & pledge of grace,) to the body, he doth withall applie the Promise of remission 25 of sinnes, and life euerlasting, to the partie baptised. And that is as much as if God should say to the partie, calling him by his name, I freely giue vnto thee the pardon of thy sinnes, and life euerlasting, vpon condition thou keepe the order set downe in baptisme, which is, to turne vnto me, and to beleeue in Christ. Here we see a ground of speciall faith: for if 30 God for his part by the hand of the Minister applie the promise of mercie vnto euery particular beleeuer: euery particular beleeuer is againe by a speciall faith to receiue the promise. Againe, the consideration of this which God hath done for vs in baptisme, must mooue vs seriously to turne vnto him according 35 to all his lawes, and by faith of our hearts to apprehend his mercifull promises, and to rest on them. For when God shall speake vnto vs particularly, and as it were, assure vs of his [Page] mercies with his owne hand and seale, we must needs be much mooued and affected therewith.

The second circumstance is concerning the persons to be baptised: and they are all such as be in the Couenant, in likelihood, or in the iudgement of charitie. For the seale may not be 5 denied to them that bring the tables of the couenant. And they are of two sorts; Men of yeares, and Infants.

Men of yeares that ioyne themselues to the true Church, are to be baptised: yet before their baptisme, they are to make confession of their faith, and to promise amendment of life. Act. 2. 10 38. and 10. 38. And thus places of Scripture that require actuall faith, and Amendment of life in them that are baptised, are to be vnderstood of men of yeares.

Infants of beleeuing parents are likewise to be baptised. The grounds of their baptisme are these. First, the commandement 15 of God, Matth. 28. 18. Baptize all nations, &c. in which wordes the baptisme of infants is prescribed. For the Apostles by vertue of this commission baptised whole families. Act. 16. 31. and 38. Againe, circumcision of Infants was commanded by God, Gen. 17. 14. and Baptisme in the new Testament, succeedes in 20 the roome of Circumcision. Col. 2. 11. therefore baptisme of infants is likewise commanded. The second ground is this: Infants of beleeuing parents, are in the couenant of grace: for this is the tenour of the couenant, I will be thy God, and the God of thy seede, Gen. 17. 7. It may be said, that this promise was made 25 in this sort onely to Abraham, because he was to be the father of the faithfull. Ans. It pertaines to all beleeuing parents. Exod. 20. God promiseth to shew mercie to thousands of them that loue him. Act. 2. 39. Peter saith to the Iewes that heard him preach, The promises belong to you, and to your children. Paul 30 saith, If the parents beleeue, the children are holy. 1. Cor. 7. 14. If holy, then are they in the Couenant: now they are holy: because we are in the iudgement of Christian charitie to esteeme them all as regenerate and sanctified, secret iudgements (in the meane season) left to God. Now then because infants 35 are in the couenant, they are to be baptised. For this is the reason of S. Peter: To whome the promises belong, to them belongeth baptisme: but to you and your children belong the promises: therefore you and your children are to be baptised. Act. 2. 38, 39.

[Page] It may be obiected, that we cannot tell, whether infants be indeede the children of God, or no: and if they be not children of God, we may not baptize them. Answer. The same may be said of men of yeares: for we knowe not whether they be indeede the children of. And therefore we may by the like reason exclude them from all sacraments. Againe, we are to presume 5 (in all likelihood) that infants of beleeuing parents, are the children of God, because in their conception and birth, God begins to manifest his election: shewing himselfe a God not onely to the parents, but also to their seed.

Secondly, it is obiected, that infants haue no faith; and consequently, 10 that baptisme is vnprofitable vnto them. Ans. Some thinke, they haue faith, as they haue regeneration, that is, the inclination or seede of faith. Others say, that the faith of the parents is also the faith of their children: because the parents by their faith, receiue the promise of God, both for themselues & 15 their children: And thus to be borne in the Church of beleeuing parents, is in stead of the profession of faith. To this second opinion I rather incline, because it is the auncient and receiued doctrine of the Church.

Thirdly, it is alleadged, that infants know not what is done, 20 when they are baptized. Ans. For all this, baptisme hath his vse in them: for it is a seale of the couenant, and a meanes to admit them into the fellowship of the visible Church, whereof for right they are members. A father makes a Purchasse for himselfe and his children: at the time of the sealing, the children 25 know not what is done; and yet the purchasse is not made in vaine for them.

It may be demanded, whether the children of Turkes and Iewes are to be baptized? Answ. No: because the parents are forth of the couenant. 30

Secondly, it is demanded, whether the children of professed Papists, are to be baptized? Answ. The parents are persons baptized in the name of the father, sonne, and holy Ghost. And though the Papacie be not the church of God, yet is the church of God hidden in the papacie, and to be gathered out of it: and 35 for this cause, baptisme remaines still in the Church of Rome. For this cause I thinke, that infants of professed Papists may be baptized, two cautions obserued: the first, that the foresaid parents desire this baptisme: the second, that there be sureties [Page] which promise the education of the child in the true faith.

Thirdly, it may be demanded, whether the children of wicked Christians, that is, of such as hold in iudgement true religion, and denie it in their liues, may be baptized? Ans. They may; for all without exceptiō, that were borne of circumcized lews, 5 (whereof many were wicked) were circumcised. And we must not onely regard the next parents, but also the auncestours: of whome it is said, If the roote be holy, the branches are holy, Rom. 11. Vpon this ground, children borne in fornication, may be baptized, so be it, there be some to answer for them, beside the 10 parents. And there is no reason that the wickednesse of the parent, should preiudice the childe in things pertaining to life eternall.

Lastly, it may be demanded, whether the children of parents excommunicate, may be baptized? Answ. Yea, if there be 15 any beside the parents to answer for the child. For the parents after excommunication remaine still (for Right) members of the Church, hauing still a right to the kingdome of heauen: out of which they are not cast absolutely, but with condition, vnlesse they repent: and in part; that is in respect of communion, 20 or vse of their libertie, but not in respect of right or title: euen as a freeman of a corporation imprisoned, remaines a freeman, though for the time he hath no vse of his libertie.

The third Circumstance concernes the time. Here one question may be mooued: How oft baptisme is to be administred? 25 Answ. but once for the efficacie of baptisme extends it selfe to the whole life of man: and we are but once borne againe, and once ingrafted into Christ. Here let it be obserued, that the gift of regeneration is neuer vtterly extinguished: for if a man be the second time borne againe, he must be baptized againe and 30 againe: because baptisme is the sacrament of insition. It may be said, that a man may remain stil ingrafted into Christ, & by his own wickednesse make himselfe a dead member. I answer, that all the members of the mysticall bodie of Christ, are liuing mē bers. The spirituall temple is made of liuing stones, 1. Pet. 2. 5. And 35 marke what Paul saith, all the bodie of Christ increaseth with the increasing of God. Col. 2. 19. and Eph. 2. 21. Beleeuers are of the bone and flesh of Christ: nowe there is no part of the bone and flesh of Christ that dieth.

The last Circumstance is touching the place: & that is, the [Page] publike assemblie or congregation of the people of God. Because baptisme is a part of the publike Ministerie, and a dependance vpon the preaching of the word of God. Secondly, the whole congregation is to make profit by the enarration of the institution of baptisme: and lastly, the said congregation is by praier to present the infant baptized vnto God, and to intreat 5 for the saluation thereof, the praier of many beeing most effectuall.

The eight and last point followes, concerning the vse of baptisme. And first of all, our baptisme must put vs in minde, that we are admitted and receiued into the family of God: and 10 consequently, that we must carrie our selues as the seruants of God. And that we may doe so indeede, we must deuide our liues into two parts, the life past, and life to come. Touching the life that is past, we must performe three things. The first is Examination, whereby we must call our selues to an account 15 for all our sinnes, euen from the cradle: the second is Confession, whereby we must with sorrowfull hearts bewaile and acknowledge the same sinnes, in the prefence of God, accusing and condemning our selues for them. The third is Deprecation, 20 whereby we are to intreat the Lord, in the name of Christ, and that most instantly from day to day till we receiue a comfortable answer, in the peace of conscience, and ioy of the H▪ Ghost.

And for the life to come, there must be two things in vs the 25 first is, the Purpose of not sinning; and it must be a liuely and distinct purpose, daily renewed in vs, euen as we renewe our daies: so as we may say, if we sinne it is against our purpose and resolution. The second is, an indeauour to performe new obedience, according to all the commandements of God. These 30 things if we doe, we shall shewe our selues to be the seruants of God. And of all these things, baptisme must be (as it were) a daily sermon vnto vs: and so oft to thinke on them, as oft as we thinke or speake of our names giuen vs in baptisme. This is the doctrine of Paul, who teacheth vs that we must be conformable 35 to the death and resurrection of Christ, because we haue beene baptized. Rom. 6. 3, 4.

Againe, our baptisme into the name of the father, &c. must teach vs, that we must learne to know and acknowledge God aright; that is, to acknowledge him to be our God, and father [Page] in Christ: to acknowledge his presence, and therefore to walke before him; to acknowledge his prouidence, and therefore to cast our care on him; to acknowledge his goodnesse and mercie, in the pardon and free forgiuenesse of our sinnes.

Thirdly, Our baptisme must be vnto vs a storehouse of all comfort in the time of our need. If thou be tempted by the 5 deuil, oppose against him thy baptisme in which God hath promised and seal [...]d vnto thee the pardon of thy sinnes, and life euerlasting. If thou be troubled with doubtings and weaknes of faith, consider that God hath giuen thee an earnest and 10 pledge of his louing kindnes to thee. We vse often to look vpon the wills of our fathers and grand-fathers, that we may be resolued in matters of doubt: and so, often looke vpon the will of thy heauenly father sealed and deliuered to thee in thy baptisme, and thou shalt the better be resolued in the middest 15 of all thy doubts. If thou lie vnder any crosse or calamitie, haue recourse to thy baptisme, in which God promised to be thy God, and of this promise he will not faile thee.

Lastly, if a man would be a student in diuinitie, let him learne & practise his baptisme. Commentaries are needefull to 20 the studie of the scriptures: and the best commentarie to a mans owne selfe is his owne baptisme. For if a man haue learned to know ought and to practise his owne baptisme, he shall the better be able to vnderstand the whole: and without this helpe, the scriptures themselues shall be as a riddle vnto 25 vs.

The 4. point whereby the gift of adoption is described is the ground thereof, in these words, ye haue put on Christ: and all are one in Christ. The phrase which Paul vseth, is borrowed from the custome of them that were baptised in the Apostes 30 daies, who put off their garments, when they were to be baptised, and put on new garments after baptisme. To put on a garment, is to apply it to the bodie, and to vse or weare it. And to put on Christ, is to be ioyned neerely to Christ, and to haue spirituall fellowship with him. Here then the foundation 35 of our adoption is in two things, our vnion with Christ, & our communion with him. Of which we are somewhat to be aduertised for the better vnderstanding of the text.

The vnion with Christ, is a worke of God whereby all beleeuers are made one with Christ. Here two questions are to [Page] be demanded. The first in what respect, or for what cause are they said to be one with Christ? Ans. They are not one with him in conceit or imagination: for this coniunction is in truth a reall coniunction. Iohn 17. 22. Christ prooues that all beleeuers may be one with him as he is one with the father. Secondly, they are not one barely by consent of heart and affection: for 5 thus all families and friends are one: and they of Ierusalem are said thus to be of one heart and mind. Act. 4. 32. Thirdly, they are not one in substance for so many beleeuers as there are, so many distinct persons are there: & euery one of them distinct 10 from the person of Christ: And the substance of the godhead of Christ is incommunicable: and the flesh of Christ is in heauen and shall there abide till the last iudgement: whereupon it cannot be mixed or compounded with our substances. Lastly, beleeuers are not one with Christ by transfusion of the properties 15 and qualities of the godhead, or manhood vnto vs. It may be said how then are they one with him? I answer by one and the same spirit dwelling in Christ and in all the members of Christ. 1. Cor. 6. 17. he that cleaueth to the Lord, is one spirit. Paul saith in this sense, Eph. 2. 14. that Christ maketh the two 20 distinct nations of Iewes and Gentiles one new man. S. Iohn saith, that Christ dwells in vs and we in him by the spirit. 1. Iohn 3. 23. For the better conceiuing of this, suppose a man whose head lies in Italie, his armes in Germanie, and Spaine, his feete in England: suppose further that one and the same soule extends 25 it selfe to all the foresaid parts, and quickens them all: they are all now become one in respect of one and the same soule, and all concurre as members to one and the same bodie: euen so, all the Saints in heauen, and all beleeuers vpon earth hauing one and the same spirit of Christ dwelling in them, are 30 all one in Christ.

The second question is, how are all beleeuers made one with Christ? Ans. By a donation on Gods part whereby Christ is giuen vnto vs, and by a receiuing on our part. The donation is whereby Christ is made ours for right, so as a man may 35 say truly, Christ is mine with all his benefits. Of this donation 4. things are to be obserued. The first is, that Christ himselfe and whole Christ is giuen to vs. For heere we are said to put on Christ. Here a distinction must be obserued: the Godhead of Christ is giuen to vs, not in respect of substance which is [Page] incommunicable, but only in respect of operation. But the very flesh or manhood of Christ is really giuen to the beleeuing heart. Ioh. 6. 54, 56. By it we receiue eternall life from the godhead, and by it God is ioyned to man, and man to God. The second is, that Christ giues his merit and satisfaction to them that beleeue. And this satisfaction imputed, is the couer wherby 5 our sinnes are couered, Psal. 32. 1. and the white robes dipped in the blood of Christ. Reu. 7. 14. Thirdly, Christ giues the efficacie of his spirit to make vs conformable to himselfe in holines and newnes of life: and thus he makes vs put off the old man, and put on the new man, created after God in righteousnes and 10 holines, Eph. 4. 24. The fourth is, that the word preached and the sacraments, are (as it were) the hand of God whereby he exhibits and giues Christ vnto vs with all his benefits.

Of our receiuing of Christ giuen by God, two things must be obserued: one is, that we must there receiue Christ, where 15 God offers and giues him, that is, in the word and sacraments. The second is, that faith is our hand, wherby we receiue Christ; and this receiuing is done by a supernaturall act of the minde, whereby we beleeue Christ with his benefits to be ours. Ioh. 1. 20 12. Thus we see how we are one with Christ, and Christ with vs.

Communion with Christ is, when we haue, possesse, and inioy Christ and his benefits: and that is partly in this life, and fully in the life to come. Of this communion speakes Salomon 25 at large in the Song of songs, and Dauid. Psal. 45.

The vse. In that we are to put on Christ, we are put in mind to consider our fearefull nakednes. What is that? Ans. There is a nakednes of creation, and a nakednes following the fall. The nakednes of creation is, when the bodie without all couering, 30 is in health, full of glorie and maiestie, in respect of other creatures. Nakednes arising of the fall of man, is either inward, or outward. Inward, is the want of the image of God, the want of innocencie, of good conscience, of the fauour of God, and affiance in him. For these are (as it were) the couerings of the 35 foule. Outward nakednes is, when the bodie beeing vncouered, is full of deformitie and shame. Now that inward nakednes of heart is noted as a speciall euill, Gen. 3. 7. Exod. 32. 25. Prou. 29. 18. Reu. 3. 17. we must labour to see and feele this nakednes in our selues. For by it, we are desormed and odious [Page] in the eye of God.

Secondly, we are here put in minde to haue a speciall care of the trimming and garnishing of our soule. And for this cause we must put on the Lord Iesus, Rom. 13. 14. And that is done two waies. First, by vncouering our nakednes before God, and by praying him to couer it. To vncouer our shame, is the way 5 to couer it. Psal. 32. 1, 2, 3. The second way is, to subiect our selues to the word and spirit of God, and to be conformable to Christ both in his life and death. It stands vs in hand thus to put on Christ. For the king of heauen hath long inuited vs to 10 the marriage of his Sonne: we haue yeilded our selues to be his guests: and there is a time when the king will take a suruay of all his guests, whether they haue the wedding garment, which is Christ himselfe: and they which are not clad with this robe, shall be cast into vtter darknes. We are as naked infants exposed to death, Ezech. 16. 7. the merit and obedience of Christ is 15 as swadling clothes and swadling bands. If we would then liue, we must lappe and infold our selues in them. The rather I speake this: because in these daies men and women are intoxicated with a spirituall drunkennes, or rather madnesse, whereby 20 they are alwaies tempering and trifling about their bodies, and let their soules lie naked. It may be said, we haue all put on Christ in baptisme. I answer: we haue had in England peace and prosperitie this 43. yeares: and we haue liued all this while, as it were in the warme sun-shine: and therfore many of vs (no 25 doubt) haue worne this garment very loosely.

Thirdly, there is a great temptation arising vpon the consideration of our owne indignitie. For when our sinnes come to our remembrance, they driue vs from the presence of God, and make vs that we dare not pray. Now the remedie is this. 30 We must come clothed with Christ into the presence of God: we may not come in our owne names, but we must come in his name and present the merit of Christ vnto the father, euen as if we were one and the same person with him. Thus shall we be accepted. 35

Fourthly, it may be demanded, what we must doe for our selues in the time of plague, famine, sword? We must put on Christ, then shall we walke in safetie in all dangers. This garment serues not onely for a couering of our shame, but also for protection. Isa. 4. 6. And if we be taken away in any common [Page] iudgement, beeing clothed with Christ, there is no more hurt done to vs then to him: and he carrieth vs in his brest, as if we were part of his bowells.

Lastly, though we be clothed with Christ in baptisme, yet we must further desire to be clothed vpon. 2. Cor. 5. 4. In this 5 life we are clad with the iustice of Christ, 1. Cor. 1. [...]0. this is one garment. In the life to come, we shall be clad with immortalitie. This is the second garment to be vpon the former.

V. 28. There is neither Iewe nor Grecian, &c. These words (as I haue said) containe an answer to an obiection, which is this: If 10 all beleeuers among the Gentiles be children of God, and all put one Christ, then there is no difference betweene Iewe and Gentile, and the prerogatiue of the Iewe is nothing. Paul answers thus: there be sundrie differences of men in respect of nation, condition, sexe: yet in respect of Christ, all are one, 15 Moreouer, I haue shewed, that these words containe the groūd of the Adoption of the Galatians, which is an vnion with Christ, whereby all beleeuers are made one with him. There remaine other things to be added.

By occasion of this text, two questions are mooued, the answer 20 whereof, serues much to cleare the meaning of Paul. The first is, whether Magistracie and gouernment be necessarie in the societies of Christians? Ans. Yea: Kings and Queens shall be nourcing fathers and nourcing mothers to the Church of God, saith the prophet, Isai 49. 23. Paul bids vs praie for Kings, and all in 25 authoritie, that we may line in peace and godlines, 1. Tim. 2. 1. The fift commandement, Honour thy father, &c. requires subiection to authoritie: and this commandement is eternall.

Obiect. I. All beleeuers are one in Christ: therefore there is no subiection among them. Ans. Beleeuers are vnder a twofold estate 30 or regiment: the first is, the Regiment of this world, in ciuill societie: the second is, the regiment or the kingdome of heauen, which stands in iustice, peace of conscience, ioy in the holy Ghost. In the first estate, there are sundrie differences of persons that beleeue: some fathers and mothers, some children, some 35 masters and seruants, some magistrates and subiects. In the second estate, there are no outward differences of men, but all are members of Christ, and all one in him. Thus must the text be vnderstood.

Obiect. II. Beleeuers are gouerned by Gods spirit, and [Page] therefore outward gouernment by magistrates is needlesse Answ. In the visible Church, hypocrites are mingled with true beleeuers, and they are not gouerned by Gods spirit, but by the spirit of the deuill: and therefore in respect of them, ciuill authoritie is requisite. Againe, true beleeuers are but in part gouerned by the spirit, for the time of this life. And for this cause, 5 ciuill gouernment is requisite, for the ordering of the outward man, and for the protection of the Church.

Obiect. III. They that are in Christ, are freed from sinne, and consequently, from subiection which followes vpon sinne. 10 Answ. Subiection is either politique, or seruile. Politicke is, when men are subiect for their own good: and this was before the fall, yeilded by Eve to Adam. Seruile subiection, when they are subiect for the good of their masters: and this onely comes of sinne. Againe, subiection with ioy was before the fall: subiection ioyned with paine and miserie, followes vpon sinne: 15 Gen. 3. 16.

The second question is, whether bondage, in which some are Lords, others bond-men, or slaues, may stand with Christian religion? Answ. It may, in the countries where it is established 20 by positiue lawes, if it be vsed with mercie and moderation. Righteons Abraham had in his owne house, bondslaues: Gen. 17. 13. God did permit the Iewes to buy the children of the Canaanites, Leuit. 25. 45. Paul saith, If any man be calied beeing a seruant or bondman, let him not care for it, 1. Cor. 7. 21. 25

Obiect. I. Be not seruants of men, 1. Cor. 7. 23. Ans. That is, in respect of conscience, the subiection whereof must be reserued to God.

Obiect. II. Christians haue libertie by Christ: and where libertie is, there may be no bondage. Answ. Christians obtaine 30 by Christ spirituall libertie in this life, and bodily libertie in the life to come.

Obiect. III. Bondage is against the lawe of nature. Answ. Against the law of pure nature, created in innocencie, not against the lawe of corrupt nature, the fruite whereof is bondage. 35

Obiect. IU. All are one in Christ: therefore the difference of bond men and free-men must cease. Ans. All are one in respect of the inward man; or in respect of faith and fellowship with Christ: but all are not one in respect of the outward man, [Page] and in regard of ciuill order.

The sense then of the text is this. There are distinctions of men in respect of nation, some Iewes, some Gentiles: in respect of condition, some bonde, some free, some rich, some poore, some in authoritie, some in subiection, &c. in respect of sexe, some men, some women: yet in Christ Iesus, all are euen as one 5 man.

The vse. By this text we may expound another, 1. Tim. 2. God would haue all men to be saued: that is, not all particular persons vpon earth, but all kinds. For here Paul saith, all are one in Christ: that is, men of all nations, of all conditions, and of all 10 sexes.

Againe, the name (Jewe) apposed to Gentiles, signifies not onely men of the tribe of Iuda, but all circumcized persons of all tribes, Rom. 2. 28. and thus it is all one with an Israelite. And thus we see howe to expound the place of scripture, 2. 15 Chron. 21. 2. where Iehosaphat king of Iuda is called king of Israel. The words Iuda, and Israel, are sometime opposed, Iuda signifying the kingdome of the two tribes, Iuda and Beniamin: and Israel signifying the 10. tribes. Sometimes againe, 20 they are Synonima and are put one for another, as Psalm. 114. 1, 2. and in this text. And Iuda at this time was indeed the true Israel of God, and Iehosaphat without any fault in the text (as some suppose) is truely called king of Israel.

Thirdly, they which are of great byrth and of heigh condicion, 25 must be pnt in mind not to be heigh minded, nor to dispise them that are of lowe degree, for all are one in Christ: the obscure and base person hath as good part in Christ, as the greatest men that be. Therefore we may not swell in pride for outward things. The king must not lift vp his hart against his brethren. 30 Deut. 17. 20. rich men (saith Paul) must not be high minded. 1. Tim. 6. 17. Iob would not despise the cause of his handmaid. Iob. 31. 13. Naaman a great man, respected the counsell of his seruants. 2. King. 5. 13.

Fourthly, all beleeuers must be on hart and mind. 1. Cor. 35 1. 10. In the kingdome of Christ the wolfe and the lamb dwell together. Isai. 11. 6. And good reason: for all are on in Christ. And we haue great cause to be humbled, when schismes, coutentions, and differences arise in points of religion. For that shewes that hypocrites are mingled with true beleeuers, [Page] and that we are but in part (as yet) vnited to Christ.

Lastly, hence we learne not to hate any man, but alwaies to carrie in mind a purpose to doe good to all by thought, word, and deed, and to doe good to men in respect of their names, their goods, their liues. And this wholy mind and purpose, must alwaies beare sway in vs. there is no hurt in the mount 5 of the Lord. Isai 1 [...]. 9. Men turne their swords & speares into mattocks & sithes, that are of the kingdom of Christ. Isai, 2. 4. because they are one with Christ by the bond of on spirit.

v. 29. And if ye be Christs, then 10 are ye Abrahams seed and heires by promise.

Before, Paul had taught v. 7. 8. 9. that all beleeuing gentiles 15 were the children of Abraham, and not the Iewes only. Here he returnes to the same point againe and prooues it by a new Argument, thus. Christ is the seed of Abraham v. 16. and all gentiles beleeuing in Christ, are parts of him and one 20 with him: therefore they also are children of Abraham and heires of all the blessings of God.

The intent of Paul in these words, is to establish and confirme an argument which before he had vrged in this chapter against patrons of workes in the case of our iustification: it 25 may be framed thus. As Abraham was iustified, so are all they that beleeue in Christ, instified: for they are Abr [...]ams children and succeed him v. 29. but Abraham was iustified by faith without workes; therefore all beleeuers in Christ are so iustified. Let the Argument be obserued: for it makes against the Papist, who, if he studie till his head and heartake, shall neuer 30 answer it.

In this verse, Paul sets down the fruit and banefit, that comes by the gift of adoption, to them that beleeue. And that is, to be children of Abraham, and heires of all the blessings of God. And therefore learne here one golden lesson; namely, that the basest person that is, if he beleeue in Christ, is in the place of 35 Abraham, and succeeds him in the inheritance of the kingdom of heauen. Some man may say; O this is excellent comfort, if I might know that I were in the case of Abraham. Answ. Thou [Page] maist know it certenly, if thou wilt doe as Abraham did; namely, follow the calling of God, and obey the Gospel; that is, subiect thy heart to the commandements of God, which bidde thee repent, and beleeue in Christ: for then all the good things reuealed in the Gospel, shall be thine.

The vse. Beleeuers in this world must be content with any 5 estate that God shall lay vpon them. For they are heires with Abraham of heàuen and earth. In this regard, Abraham was content, to forsake his countrie, and his fathers house, and as a pilgrime to dwell in tents to the death, Heb. 11. 8, 9. 10

Secondly, they that beleeue in Christ, must moderate their worldly cares, and not liue as drudges of the world. For they are heires of God, and haue a title or right to all good things promised in the couenant. Therefore they shall neuer want any good thing that is needfull for them. He that hath made them 15 heires, will carefully prouide for them. Therefore our care must be, to doe the duties that belong vnto vs: and all other cares we must cast vpon God. They in this world, that are borne to land and liuing, are content to liue sparingly, and oftentimes very barely with a little, vpon hope of further inlargement, 20 after the decease of some friends.

Lastly, our speciall care must be for heauen. For the things of this world are but trifles in respect. The citie of God in heauen is thy portion, or childs part. Seeke for the assurance of that aboue all things. Thus did Abraham, Heb. 11. 15, 16. 25

CHAP. IIII.

1 And I say that the heire, as long 30 as he is a child, differeth nothing frō a seruant, though he be Lord of all.

35 2 But is vnder tutors & gouernors till the time appointed of the father.

3 Euen so we, when we were children,[Page]were in bondage vnder the rudiments of the world.

4 But when the fulnesse of time was come, God sent forth his sonne 5 made of a woman, and made vnder the law,

10 5 That he might redeeme them that were vnder the lawe, that we might receiue the adoption of sonns.

15 6 And because ye are sonnes, God hath sent forth the spirit of his sonne into your hearts, which crieth, Abba, 20 father.

7 Wherefore thou art no more a seruant, but a sonne: and if thou be a 25 sonne, thou art also an heire of God through Christ.

THese words depend on the former chapter, 30 as an answer to an obiection, which may be framed on this manner. Paul thou saiest that the Iewes before Christ, were vnder the 35 law as vnder a schoolemaster, c. 3. v. 24. and that we are free from the same schoolemaster, v. 25. beeing children of God, and heires by Christ, v. 29 but we for our parts thinke our selues seruants vnder the law, as well as the ancient Iewes, and that they are as well children of God, as we. To this obiection, Paul makes answer [Page] in these 7. verses, as the very first words import; And I say: that is, whatsoeuer you suppose, I say thus. And then he propounds the reason of his answer, which may be framed thus. If the time of our bondage be ended, and the full time of our libertie come, then are we sonnes and not seruants: but the time of our bondage is ended, and the full time of our libertie is 5 come: therefore we are not seruants but sonnes.

The maior is omitted, because it is manifest. The minor is in the sixe first verses: the conclusion is expressed in the 7. verse.

Againe, the minor, [the time of our bondage is ended, and the 10 time of our libertie is come] is first of all declared by a similitude, and then confirmed. The similitude is borrowed from the Ciuill law; and it may be framed thus. Heires in their minoritie, liue in subiection to Tutors and gouernours: but when they are of riper yeares at the appointment of their parents, they are 15 at their owne libertie. Euen so, the people of God before Christ were in their infancie, vnder the law as vnder a Tutor: but when the fulnes of time was come, which God had appointed, they entred into the fruition of their libertie. The first part of the similitude is expressed in the 2. first verses, and the second 20 in the 3. and 4.

Againe, the minor is confirmed by two reasons. The first is this: Your libertie is procured by Christ: therefore the time of your libertie is come. This reason is in the 4. and 5. verses. The second reason is taken from the signe, You haue receiued the spirit 25 of adoption: therefore the time of your libertie is come, v. 6. Of these points in order.

First, where he signifies, that the father hath authoritie to dispose of his child. This is the law of nature, and the law of nations. Paul saith, Col. 3. 20. that children must obay their parents 30 in all things. When the deuill had obtained libertie to afflict Iob in all things that belonged to him, saue his person; he destroied his children. Iob 1. 12. 18. And this shewes, that the children in respect of their bodies, are the goods of their parents. In this respect, the Iewes were permitted to sell their children. Exod. 21. 35 7. And so sacred a thing was the authoritie of the parent, that he which rebelliously despised the same, was put to death. Deu. 21. 21.

This authoritie shewes it selfe, specially in two things: in the marriage, and in the calling of the child. In the marriage of the [Page] child, the parent is the principall agent, and the disposer thereof. Deuter. 7. 3. Exod. 34. 16. 1. Cor. 7. 38. Where obserue, that the commandement touching the marriage of the child, is giuen not to the child, but to the parent: and the parent hath authoritie by the saide commaundement to giue and bestow his child, and to take wiues to his sonnes. Thus Abraham tooke a 5 wife for Isaac, and Isaac suffered himselfe to be disposed at the appointment of his father. For a more full declaration of this authoritie, I propound these three questions.

The first is, whether the father may command his childe to marrie? Ans. Presuppose two things; one, that the commandement 10 is without compulsion; the second, that the father knowes what is for the good of the child: then I answer, that he may command his child to marrie, and to marrie a person thus or thus qualified. Thus Isaac commanded Iacob to marrie in the house of Laban, Gen. 28. 1, 2. and Iacob obaied. Now 15 whether a father may command his child to marrie this or that person, I doubt, and therefore suspend.

The second question is, whether parents may make voide the contract secretly made by their children, without or against their consent? Ans. The scripture giueth them authoritie either 20 to ratifie such contracts, or to make them void. Num. 30. 6. the father may make void the vow of the child pertaining to Gods worship: much more a matrimoniall promise. If a yong man deflowre a maide, and this be found, in equitie he is to be compelled to marrie her, Deut. 22. 28. yet by Gods law this 25 may not be, except the father consent. Exod. 22. 17.

The third question is, whether a marriage made without and against the consent of parents, be a marriage or no? Ans. It may be called a politicke, or ciuill marriage, because it is ratified in the courts of men, according to humane lawes: and 30 by this meanes the ishue is freed from bastardie. Neuerthelesse it is not a diuine or spirituall coniunction, or marriage (as it ought to be) because it is flat against the commandement of God.

Touching the callings of children, they are to be ordered 35 and appointed at the discretion of parents. For if the parent may order the vowe and the marriage of the child, then much more the calling.

Here take notice of the impietie of the Romane religion. [Page] There are three especiall estates whereby man liues in societie with man: the Church, the Commonwealth, the familie. In the Church, that religion sets vp another head, beside Christ: in the Commonwealth, it sets vp an authoritie that serues to curb, and restraine the Supremacie of Princes in causes Ecclesiasticall. 5 In the familie, it puts downe the authoritie of the father: for it ratifieth clandestine contracts, and it giues libertie to children past twelue or fourteene yeares of age, to enter into any order of religion against the consent of their parents.

Againe, parents must be put in minde to know their authoritie, 10 to maintaine it, and to vse it aright, for the good of their children, specially for their saluation. And children must be warned in all things honest and lawfull, to yeeld subiection to their parents: and in this subiection shall they find the blessing of God. 15

Againe, here is set downe the office of parents, and that is, to prouide meete ouerseers and Tutors for their children after their departure. When Christ vpon the crosse had the pangs of death vpon him, he commends his mother to the tuition of Iohn. Ioh. 19. 26. When widdowes and Orphanes are wronged, 20 God himself takes vpon him the office of a Tutor in their behalfe. Exod. 22. 22. And this shewes that it is a necessary dutie to be thought vpon.

Thirdly, here the dutie of children is set downe, and that is, that they must be subiect to their Tutors and gouernours, as to 25 their owne fathers and mothers. Ruth loued Naomi, and claue vnto her as to her owne mother. Ruth. 1. 16. Christ was subiect to Ioseph who was but a reputed father. Luk. 2. last. The sonnes of the Prophets obay their masters as their owne fathers, 2. king. 2. 12. and so doe the seruants to their master. 2. king. 5. 13. 30

Nowe I come to the second part of the similitude, v. 3. Euen so we] that is, the Iewes, and all the people of God in the olde testament. Were children] were as children in respect of the Christian Church, in the new Testament.

Were in bondage] The Iewes are said to be in bondage in respect 35 of vs: because they were subiect to more lawes then we are, and they wanted the fruition of the liberty which we inioy. They had the right of sonnes, but they inioyed not their right as we doe: and this is their bondage. For otherwise libertie in conscience frō hell, death, & sin, they had euen as we now haue.

[Page] Rudiments of the world] that is, the lawe or Ministerie of Moses, and it is so called, in respect of a more full and plentifull doctrine, in the ministerie of the newe Testament. And it is called the Rudiments of the world, because Iewrie was as it were, a little schoole set vp in a corner of the world, the lawe of Moses was as it were, an a, b, c, or Primar, in which Christ was reuealed 5 to the world, in darke and obscure manner, specially to the Iewes.

The vse. Here we see, that the people of the old Testament, were for right, heires as well as we, and therefore they had right to all the blessings of God. The difference betweene vs and 10 them, is onely in the manner which God vsed in dispensing the foresaid blessings to vs.

Againe, the fathers of the olde Testament before Christ, were but as children in respect of vs now. Thus much saith Paul in expresse words. And they were so, two waies. First, in 15 respect of the Mosaicall regiment: because they were kept in subiection to more lawes then we. Secondly, they were so in respect of reuelation: because God hath reuealed more to vs, then to them. Read Luk. 10. 24. It may be said, we now are (the best of vs,) but children to Abraham and the Prophets, whether 20 we respect knowledge, or faith. Answ. It is so. If we compare person and person: but it is otherwise, if we compare bodie with bodie, and compare the Christian church, with the Church of the Iewes before Christ: then we exceede them and they are but children to vs. This must teach vs all, to be carefull 25 to increase in knowledge, and in the grace of God, that we may be answerable to our condition, And to liue in ignorance (as the most doe) is the shame of vs all. For in respect of the time, we should all be teachers, Heb. 5. 12. and yet God knows, the most are very babes. For aske a man how he lookes to be saued, he will answer, by seruing God, and by dealing truely. 30 Now his seruing of God, is his saying of his praiers: and his praiers are the Beleefe, and the ten Commandements. This is a poore seruing of God, fitter for babes, then for men of yeares. It is further to be obserued, that Paul saith, the fathers of the old Testament, were in bondage vnder the lawe, after the manner of 35 seruants, specially by reason of rites & ceremonies. And hence it followes, that the obseruation of a religion, in which are manifold bodily rites and figures, is a kind of bondage, and pertaines [Page] to the Church, for the time of her infancie or minority. Let this be remembred against the Romish religion: for it is like to that of the Iewes, in the olde Testament; standing for the greatest part, in bodily rites, in differences of meates, and drinkes, in differences of times, places, garments; in exercises, and afflictions of the bodie, in locall succession, in the collation 5 of grace by the worke done, and such like. This is manifest to them which know [...] the masse, which indeede is nothing but a masse of ceremonies. Therefore the Romane religion is a childish and babish religion: and if it were of God, yet is it not fit for the church of the newe Testament, that is come forth of 10 her minoritie. Religion that stands in the afflicting of the body, is but a shadow, and an appearance of humilitie. Col. 2. 23. And the true worshippers of God in the new Testament, worship him in spirit and trueth, Ioh. 4. v. 24

The fulnesse of time, or the full time, is that time in which the 15 captiuitie of the Church endeth, and her libertie begins. This time was ended 4000. yeares from the creation: and it is called a full time, because it was designed and appointed, by the will & prouidence of the heauenly father. For he is Lord of time, and 20 all seasons are in his hand: and his will or prouidence makes times fit or vnfit. Marke then, that is the onely full and fit time for the inioying of any blessing of God, which he by his prouidence appointeth. This must teach vs, when by praier we aske any good thing at Gods hand, not to prescribe any time 25 vnto God, but to leaue it to his prouidence. Againe, if thou liue in any miserie, waite on the Lord, and be content. For that is the fit & best time of thy deliuerāce, which God hath appointed. Lastly, thou must be admonished to pray to god for grace and mercie, and to turne to him this daie before to morrowe. 30 For this is the time which God hath appointed for these duties: this is the day of grace, and therefore the onely fit time. Heb. 3. 7. Psal. 32. 6.

Thus much of the similitude: nowe I come to the first reason, whereby Paul confirmes his maine argument. Christ hath 35 purchased and procured your libertie: therefore the time therof is come and past. For the better clearing of this reason, Paul sets downe the waie and order which was vsed in procuring this libertie. And it containes fiue degrees. The first is, the sending of the sonne, the second, his incarnation, the third his subiection [Page] to the law; the fourth, our redemption from the laws, the fift, the fruition of our adoption, v. 4. 5.

The first, the sending of the sonne is in these words, In the fulnesse of time, God sent forth his sonne. That we may attaine to the sense of this great Mysterie, sixe questions are to be propounded. 5

The first is, what is meant by God? Answ. The father, the first person. Eph. 1. 3. Blessed he God the Father of our Lord Iesus Christ, 2. Cor. 1. 3. and Ioh. 20. 17. And he is called God, not because he partakes more of the godhead then the sonne, or the 10 h. Ghost: but because he is the first in order, of the three diuine persons: and he is the beginning of the sonne, and the H. ghost; and hath no beginning of his own person: because he doth not receiue the godhead by communication from any other. In this respect he is called God more commonly then the sonne, or the holy Ghost. 15

The second question is, How the father sends the sonne? Answ. By his counsell and eternall decree, whereby the sonne was designed to the office of a Mediatour, and consequently to become man. Act. 2. 23. And thus is he said to be sealed of the 20 father, Ioh. 6. 27. and to be sanctified, and sent into the world, Ioh. 10. 36. And therefore this sending implies no alteration or change of place.

The third question is, whether the sonne was sent with his owne consent or no? Ans. Yea, the decree of the father is the decree 25 of the sonne, and the holy Ghost: because as they are all one in nature, so are they all one in will. All the persons then haue a stroke in this sending, yet for orders false, the father is said to send, because he is first.

The fourth question is, how the father can send the sonne, considering they are both one? Ans. In the doctrine touching 30 the Trinitie, Nature, and person must be distinguished. N [...]ture, is a substance common to many, as the Godhead. A person is that which subsisteth of it selfe, and hath a proper manner of subsisting, as the father begetting, the sonne begotten, the H. 35 Ghost proceeding. Now the father and the sonne are one indeed for nature, or godhead, but they are not one for person. Nay thus they are really distinct. The father is not the sonne, nor the sonne the father. And thus doth the father send the son.

The fift question is, why the sonne is so called? Ans. Because [Page] he was begotten of the father, by a perfect and eternall generation, not to be vttered of man, or conceiued. And we must be warned, not to conceiue it in any carnall or humane manner. For an earthly father is in time before his sonne, and the sonne after: but God the father and the sonne are coeternall, and not one before or after the other for time. An earthly father is 5 forth of the sonne, and the sonne forth of the father: but God the father is in the sonne, and the sonne in the father. An earthly child is from his father by propagation, but the sonne is from the heauenly father not by propagation, but by communication of substance. Lastly the heauenly father begettes 10 the sonne by communication of his whole substance, and so doth no earthly father.

The last question is, whether the Sonne be God? For it is here said, God sent his Sonne. Ans. He is God. For he that is sent forth from God, was before he was sent forth. And the sonne 15 is said to be sent forth; because he was with God the father before all worlds, Ioh. 1. 1. and because he came from the bosome of his father, v. 18.

Obiect. I. The sonne is sent of the father: and he that is sent is inferiour to the father: and he that is inferiour to God, is not 20 God. Ans. Two equalls by common consent may send each other: and therefore sending alwaies implies not inequalitie. Againe inferioritie is of two sorts, inferioritie of nature, and inferioritie of condition. The first doth not befall Christ: because 25 for nature he is one and the same with the father. The second agrees vnto him, because of his owne voluntarie accord, he abased himselfe, and tooke vpon him the shape of a man, Phil. 2. 5.

Obiect. II. God hath his beginning of none: the sonne 30 hath his beginning of the father: therefore he is not God. Ans. The sonne in respect of his person is of the father: but in respect of his godhead, he is of none. The sonne of God considered as he is a sonne, is of the father, God of very God. But considered as he is God, he is God of himselfe, because the godhead 35 of the sonne is not begotten, more then the Godhead of the father.

Obiect. III. The sonne was made Lord in time, Act. 2. 36. therefore no God. Ans. Christ as he is the sonne of God, was not made Lord in time, but is by nature an eternall Lord, as [Page] the father. And he is said to be made Lord in respect of his condition as he is God-man, and that in time, in respect of both his natures. In respect of his manhood, because it is receiued into the vnitie of the second person, and exalted to the right hand of God in heauen. In respect of his Godhead, the maiestie and Lordship whereof, he declared and made manifest in the flesh 5 after his resurrection. Thus was he made Lord by declaring himselfe to be so indeede. Rom. 1. 4. 1. Tim. 3. 16.

Thus we see how God sent forth his sonne: the vse follows. This act of God in sending, declares his infinite loue: for this 10 sending was for their sakes that were the enemies of God. And it further signifies vnto vs the most free loue of God. For nothing in vs mooued him to send, but his owne goodnes. This loue of God must mooue vs to loue God againe, and to be thankfull. 15

The sonne of God takes not to himselfe the office of a Mediatour, but he is called and sent forth of the father: whereby two things are signified; one, that the office of a Mediatour was appointed of the father: the other, that the Sonne was designed to this office in the eternall counsell of the blessed Trinitie. 20 And so, that we may please God in our callings and places, we must haue a double assurance in our consciences: one, that the offices and callings which we performe, are good, & pleasing vnto God: the second, that we are designed and called of God to the said offices and callings. By this must we stay our minds 25 in all our miseries.

The sonne is sent forth, that is, he comes from his father, laies aside his maiestie, and takes on him the condition of a seruant. The same minde must be in vs to humble and abase our selues before God, to thinke better of others then of our selues, to be 30 content with our condition, to be well pleased when we are despised and contemned, because we are worthie of it. This is to conforme our selues to Christ.

That the sonne of God himselfe must be sent forth from the bosome of his father, this shewes the greatnes of our sinne and 35 miserie, which was the occasion of this sending. And this must teach vs with bitternes to hate and detest our sinnes, which fetched the sonne of God from heauen, and to humble our selues with Dauid euen to the deepes, and thence to pray to God for his mercie. Psal. 130. 1.

[Page] The second point, namely, the Incarnation of the sonne, is expressed in these words, Made of a woman: that is, made man, or made flesh of a woman. The Word was made flesh. Ioh. 1. 14. Here three questions are to be handled. The first is, why the Sonne was made flesh? Ans. There be two speciall causes hereof. 5 First, the order of diuine iustice requires that Gods wrath should be appeased, and a satisfaction made, in the same nature in which his maiestie was offended. Now the offence was in mans nature: and therefore in it must satisfaction to God be performed. Secondly, the Mediatour betweene God and man 10 must be both for nature and condition in the meane betweene God and man, that is, both God and man: and thus the sonne of God is a perfect Mediatour.

The second question is, how farre forth the sonne of God, was made flesh? I answer three things. The first, that he tooke 15 vnto him the whole and perfect nature of man in respect of essence, namely, the intire substance of a reasonable soule, and humane bodie. Here remember, that quantitie, that is, length, breadth, and thicknes, is not an accident which may passe and repasse, but it is of the substance of euery bodie, & therefore of 20 the bodie of Christ. And for this cause it is impossible that the bodie of Christ in his quantitie, beeing foure or fiue foote in length, should be included in the compasse of a peece of bread that is but two or three inches in quantitie. The second is, that the sonne of God [...]ooke vnto him the properties of mans nature, 25 the powers of life, sense, motion, the facultie of reason, will, and affection. The third is, that he tooke to him the infirmities, and miseries of mans nature. Here two caueats must be remembred. The first, that he tooke to him onely such infirmities as are meere infirmities, and no sinnes. For example, vpon 30 the words of Christ, Let this cuppe passe, Matth. 26. some say, that their was obliuion in Christ: but this may not be said. For obliuion is a sinne, namely, a forgetting of that which a man ought to remember: & there may be in Christ or other men, a suspending of the Memorie, by some externall and violent 35 cause, without obliuion. The second caueat is, that the sonne of God tooke to him the infirmities which pertaine to the nature of man, and not such as pertaine to the persons of men, as dropsies, gouts, consumptions, and such like. For he tooke not the person of any man, but the nature of all men, with all the [Page] appurtenances thereof, except sinne.

The third question is, How was he made flesh? Ans. The flesh or manhood of Christ, was first framed, then sanctified, and then vn [...]ted to the godhead of the sonne. And thus was he made man. Remember here that the forming of the flesh of Christ, the sanctifying of it, and the personall Vnion are all together 5 for time: and I distinguish them in this sort, onely for doctrines sake.

In the framing of the manhood, I consider the matter, and the manner. The matter was the substance of the Virgin, signified 10 in these words, Made of a woman. By this Christ is distinguished from all men in the world: from Adam, because he was neither of man nor woman, but of [...]edde clay. From Eue, because shee was made of man, and not of woman. From all that come of Adam and Eue, for they are both of man and woman; whereas Christ is of woman, and not of man. Againe, 25 Paul addes these words, [made of a woman] to note the accomplishment of the promise, the seede of the woman shall bruise the serpents head. Gen. 3. 15.

The manner of framing is expressed, when Paul saith, made, 20 not begotten of a woman. The manhood then of Christ, was framed without naturall generation, by an extraordinarie worke of the holy Ghost. Here a doubt is answered. Some man may say, if he were made of a woman, he comes of Adam, and consequently he is a sinner. Ans. The order set downe by 25 God with Adam in the creation is, that whatsoeuer he looseth, all his posteritie shall loose that comes of him by generation. Vpon this order, all that are begotten of Adam, with the nature of man, receiue the sinne and corruption of nature. And so should Christ haue done, if he had descended of Adam by 30 generation. But considering his flesh was made of the substance of a woman, and not begotten of any man: therefore he takes the nature of man, and not the corruption of nature.

The sanctifying of the manhood of Christ, is a worke of diuine power, whereby at the time of the framing thereof, it was 25 filled with the gifts of the holy Ghost aboue measure, that he mightin both natures be a perfect Sauiour. Here obserue, that Christ by the actions of his life, did not merit for himselfe glorie, and eternall happines: because he was most worthie of all glorie and honour at the very first moment of his conception. [Page] Againe, obserue that Christ in his manhood increased in grace, as in age, and stature. Luk. 2. And this increase was without all imperfection: for in his infancie, Christ receiued a full measure of grace fit for that age: when he was twelue yeares old, he receiued a further measure, fit for that age: and so when he 5 was thirtie yeares old. And thus increase of grace, and the perfection thereof, stand both together. And this increase is not onely in respect of experience, and the manifestation of Grace before God and men, but also in respect of the habit or gift: though the Schooles for 400. yeares haue taught the contrarie 10 euer since the daies of Lumbard.

The third thing is, the Vniting of flesh to the Godhead of the Sonne: and that is done, when the sonne of God makes the flesh, or nature of man, a part of himselfe, and communicates vnto it his owne subsistance. The like example to this is 15 not to be found againe in the world: yet haue we some resemblance of this mysterie in the plant called Misselto, which hath no roote of his owne, but growes in a tree of an other kinde, and thence receiues his sappe. And so the manhood of the sonne hath no personalitie or personall subsistance, but is receiued 20 into the Vnitie of the second person, and is sustained of it. It must here be obserued, that there is a difference betweene the manhood of Christ, and all other men. Peter is a person subsisting of himselfe, and so is Paul, and euery particular man: but so is not the manhood of Christ: and therefore it is to be 25 tearmed a nature, and not a person. And it is no disgrace, but an exaltation to the nature of man, that is subsists by the vncreated subsistance of the second person.

It may be obiected, that all beleeuers are ioyned to the sonne of God, as well as the flesh of Christ: I answer, they are so, but 30 in an other kind, and in a lower degree, by communication of grace, and not by communication of personall subsistance.

Thus we see how the sonne was made flesh: the vse follows. Hence we learne to vse all meanes, that we may become newe creatures, and be borne of God. God becomes man, that we 35 men might be partakers of the diuine nature. Christ is made bone of our bone, and flesh of our flesh, by his incarnation, that we might be made bone of his bone, and flesh of his flesh by regeneration. The sonne of God was made the sonne of man, that we which are the sonnes of men might be made the sonnes [Page] of God.

To be made flesh, is the abasement of the sonne: in this abasement he goes on, till he become euen as a worme of the earth, Psal. 22. 7. so must we abase our selues, till we be anihillated and brought to nothing: then shall we be like to Christ, and filled with the good things of God. 5

Our sinnes are a wall of partition betweene God and vs: so as we are farre from God, and God from vs, Isa, 59. 2. and this partition is of our own making: and by this means we haue no accesse to God of our selues, though we pray vnto him, and fill 10 heauen and earth with our crie. Now the sonne of God made man, is Immanuel, that is, God with vs, Isai, 7. 14. and his incarnation is a meanes whereby we haue accesse to god, and he is nere vnto vs when we pray vnto him in trueth, 2. Chron. 15. 2. This must teach vs to drawe nere to God in the hearing and obeying 15 of his word, in praier, and in the vse of the holy Sacraments. If this be not done, great is our wickednesse, and great shall be the punishment, Iob. 21. 14. Psal. 73. 27.

The incarnation of Christ, is the foundation of all our comfort, and all good things which we inioy. By it God comforts, 20 Adam, The seed of the woman shall brnise the serpents head. Iacob is comforted by the vision of a ladder, reaching from heauen to earth: and this ladder is the sonne of God made man, Ioh. 1. 51. Iob comforts himselfe in this, that his Redeemer of his own flesh (as the word signifieth) liueth, Iob. 19. 25. In the old testament, 25 they which sought vnto God, came to the Arke or Propitiatorie, and there were they heard, and receiued the blessings of God. Now Christ, God and man, is in stead of the Arke, Rom. 3. 25. and therefore we must come to him, if we would receiue any good thing of God. The godhead is the fountaine of all 30 good things, and the flesh or manhood is a pipe or conduit to conuaie the same vnto vs. If we would then receiue true comfort, we must hunger and thirst in our hearts after Christ, and by our faith eate his flesh and drinke his blood, Ioh. 6. 54. 56.

The third point or degree, is the subiection of the sonne of God to the lawe expressed in these words, made vnder the lawe. 35

Here two questions are to be answered. The first is, who is made subiect to the law? I answer, the sonne of God. And this may not seeme strange, that he which is Lord of the law, should be subiect to the law: for he must be considered, as he is our [Page] pledge and suretie, Heb. 7. 22. and as one that standes in our place, roome, and stead; and before God represents the person of all the elect: and in this respect is he subiect to the lawe, not by nature, but by voluntarie abasement and condition of will.

The second question is, how the sonne of God was subiect to the lawe? Answ. By a twofold obedience: namely, by the obedience 5 of his passion, and by his obedience in fulfilling the lawe. The obedience of his passion stands before God as a satisfaction for the breach of the law. In it consider two things, the foundation of the passion, and the passion it selfe. The foū dation 10 is, that the sonne of God was made sinne for vs, 2. Cor. 5. 21 that is, all the sinnes of all the Elect were imputed to him, and he in our roome and place was recounted a sinner. The passion it selfe, is the curse of the law, laid on the sonne of God, namely, the first death, and the paines of the second death, 15 which is in effect and substance, the paines of hell, as I haue shewed in the 3. chap. v. 13. of this Epistle.

By the second Obedience in fulfilling the lawe, the sonne of God performed for vs, all things contained therein, that we might haue right to life euerlasting, and that according to the 20 tenour of the law, Leuit. 18. 5. Doe all these things and liue. Of this obedience 2. questions are demanded. The first is, whether it be necessarie for the iustification of a sinner? Answ. It is: The summe of the lawe is, Loue God with all thy heart, and thy neighbour as thy selfe: Now euery iot and title of the lawe must necessarily 25 be fulfilled, Math. 5. 18. Much more then the summe and substance of the lawe. And it cannot be fulfilled by vs, beeing sinners: therefore there must needs be a translation of the lawe from our persons, to the person of the Mediatour, who is to accomplish euery iot of the law for vs. Againe, He that doth not 30 all things contained in the law, is cursed. Gal. 3. 13. He therefore that would eschewe the curse of the law, and come to life euerlasting, must by himselfe accomplish all things contained in the law: and if this cannot be done, the law and all the contents thereof, must needs be accomplished in the person of the Mediatour: 35 otherwise the curse cannot be auoided. Lastly, we owe vnto God a double debt or tribute. The first is, homage or subiection to be performed with all the powers of the soule, & with all the strength of all the powers, and that from the first conception. The second is, a satisfactiō by death for the breach [Page] of the law. And the lawe is the bond that binds vs to the paiment of this double debt. And till the iustice of God in the law be answered to the full, this bond cannot be cancelled. Therefore the sonne of God the Mediatour, must not onely die for vs, but also performe homage for vs to God, according to the tenour of the law. Therefore he saith, that he must performe all 5 righteousnesse, Math. 3. 15. And Paul, that Christ is the end of the law for righteousnesse, Rom. 10. 4.

It is alleadged, that Christ as man fulfilled the lawe for himselfe: and therefore not for vs. Ans. The flesh or manhood of 10 Christ considered by it selfe apart from the godhead of the sonne, is a creature that owes homage vnto God. Yet if it be considered as it is receiued into the vnitie of the second person, and is become a part thereof, it is exempted from the common condition of all other men, and is not bound to performe subiection, 15 as all men are. For if the sonne of man be Lord of the Sabboth, then also is he Lord of the whole law. And Paul here saith, that the sonne of God, is not borne but made vnder the lawe.

Againe, it is alleadged, that the blood of Christ taketh away all sinne, 1. Ioh. 1. 7. and when all sinne is taken away, the law is fulfilled, 20 and the person iustified. Ans. When S. Iohn saith, the blood of Christ purgeth vs from all sin, he excludes the blood of beasts, and all meritorious means of saluation in man, out of Christ, & he excludes not the obedience which the Mediatour yeelded to the father in all his sufferings. Againe, it is not true that a sinner 25 is iustified, when all sinne is abolished, vnlesse iustice be added. For iustification is an alteration of a sinner from one cō trarie to another, from euill to good, from life to death: and therefore sinne must depart, and iustice come in the roome thereof. That a darke house may be inlightned, darkenes must 30 first be abolished, and light must come in the stead thereof. And that a man may be iustified, sinne must be couered, and righteousnesse imputed.

The second question is, how the sonne of God performed this obedience? Ans. He was obedient to his father to the death, 35 and that according to all the duties of loue in the first table: & for the second table, he loued his enemie as himselfe, because he gaue his life for man. Marke then, he did all things contained in the lawe, and more too, in respect of the duties of the second Table. For the lawe binds vs to loue our neighbours as our [Page] selues, and not more then our selues. This obedience therefore is truely to be tearmed a worke of supererogation: and there is none in the world beside.

The vse. That the sonne of God was conformable to the law, it argues the goodnesse, perfection, and excellencie thereof. Here againe marke the difference, between the man Christ, 5 and all other men. He was not borne subiect to the lawe, but made subiect: not subiect by nature, but by will and by voluntarie abasement. All other men are subiect not by will, but by nature: not made, but borne subiect. Therefore Paul saith, the Gentiles doe by nature the things of the lawe. The remainders of 10 the law since the fall are naturall in all men: therfore the whole lawe was naturall before the fall. Man was at the first created in righteousnes and holinesse, Eph. 4. 24. and therefore in a perfect subiection and conformitie to the lawe. It is a naturall propertie of a reasonable creature, to doe homage to the creator. 15 It is an error then in the papist to teach, that the Image of God in our first parents was supernaturall.

The fourth point or degree is, the Redemption of man frō vnder the law in these words [that he might redeeme them which were vnder the law.] Here fiue things are to be considered. The 20 first is, what is meant by beeing vnder the law? Ans. The lawe must be cōsidered two waies: first, as the Rule of life. Thus angels are vnder the lawe, and Adam before his fall, and the saints nowe in heauen. And none yeeld more subiection to the lawe then they: and this subiection is their libertie. Againe, the lawe 25 must be considered as a grieuous yoke which none can beare. It is a yoke three waies: first, because it did bind the Church of the olde testament to the obseruation of many and that very costly ceremonies, for the maintenance of the altar at Hierusalem 30 was a matter of great charges. Secondly, it is a yoke because it binds euery offendour to euerlasting death, Gen. 2. 17. Gal, 3. 13. Thirdly, it is a yoke as it increaseth sinne, and as it is the strength of it, 1. Cor. 15. 56. Rom. 5. 20. and 7, 8. And it increaseth sinne, not as a cause, but as an occasion. For the wicked nature of man is, the more to doe a thing, the more he is forbidden. 35 The Israelites are bidden to goe on to Canaan, then they like Egypt well. They are forbidden to goe to Canaan, and cō manded to stay in the wildernesse, but then they will needs go to Canaan. Circumcision commanded, was lothed of all nations: [Page] when it was abolished, then men of sundrie nations imbraced it as needefull to saluation. To be vnder the law then, is to be in subiection to it, as it is a burden and yoke in the three former respects, specially to be subiect to the curse of the law.

The second point is, who are vnder the law? Ans. The Iewes before the comming of Christ were vnder the law in respect 5 of Ceremonies: and all men naturally are vnder the law in respect of the malediction and curse therof, all beeing borne children of wrath. Eph. 2. 3. Here comes a lamentable matter to be considered. Very few in respect, know themselues to be 10 in bondage to the curse of the law. For they thinke it an easie matter to obserue the law: and it is vsed for a forme of praier whereby men vse to blesse themselues morning and euening. Learne therefore this one lesson, that thou art by nature in thy selfe vnder the curse of the law, and for thine offences by it 15 bound ouer to euerlasting death. If thou should est be proclaimed an Outlaw, or a writ of rebellion should be serued on thee, it would make thee at thy wits ende. Now behold, the law proclaimes thee a traytour and rebell against God, through heauen and earth. The law shuts heauen against thee: it sets 20 hell and death wide open for thee, and it armes all the creatures of God against thee. Therefore it stands thee in hand to looke about thee, and to flie from the sentence of the lawe, to the throne of grace for mercie and forgiuenes. It hath bin the fashion of all holy men to acquaint themselues with this one lesson, 25 that they were by nature vnder the law, specially then when they were to humble themselues in the presence of God. Daniel in his praier, ascribes shame and confusion to himselfe, Dan. 9. according to the voice and crie of the law: and the prodigall sonne confesseth that he had sinned against his father, 30 and against heauen, and that he was vnworthy to be accounted a child of God; according to the law iudging and condemning himselfe.

The third point is, what is the price wherby men are bought or redeemed from vnder the law? Ans. The obedience of the 35 Sonne, whereby he stood in subiection to the law for vs: as Paul signifies in the words immediatly going before. It may be said, how can the obedience of one man be a price of redemption for an other? I answer, we must consider Christ not as a meere man, but as God-man, and by this meanes his Obedience [Page] is of infinit merit, and efficacie. Againe, we must consider him not as a priuate, but as a publike person, representing all the Elect in his obedience to his father. And by this meanes his Obedience ferues for all that beleeue in him. Againe, it may be alledged, that the law saith, Thou shalt loue, thou shalt not lust, &c. And, the soule that sinnes, that soule shall die. Ezech. 18. 20. And, 5 a man shall not redeeme the life of his brother. Psal. 49. 7. Ans. The law requires that euery man performe obedience and make satisfaction in his owne person, and the law knows no other obedience. But this must be considered, that the law is but one 10 part of the reuealed will of God: and that the Gospel is an other distinct part, reuealing more then the law euer knew. And the Gospel teacheth a Translation of the law in respect of obedience, from our persons to the person of the Mediatour, and thereby it addes an Exception to the law.

The fourth point is, who are partakers of this Redemption? 15 Ans. They which see, and feele, and bewaile their condition that they are vnder the law, and flie from the sentence thereof to the throne of grace for mercie. Christ came to saue sinners, Matth. 9. that is, such as are conuicted by the law, and know 20 themselues to be sinners. He offers ease to them that trauell and are heauie laden, Matth. 11. 28. He preacheth deliuerance to captiues, Luk. 4. 18. Here we are to bewaile the miserie of our people, that know not themselues to be vnder the law: nay they loue and delight to be vnder it. For they alleadge for 25 themselues, that they say their praiers duly and truly, that they meane well to God-ward, and deale truly with men: and therfore they thinke God will haue mercy on them, and haue them excused for all their offences.

The last point is, what benefits arise of this deliuerance from 30 vnder the law? Ans. They which turne to God, and beleeue in Christ, reape foure benefits hereby. The first is, that no sinne shall haue dominion ouer them, Rom. 6. 14. Here marke by the way, that they which are in Christ, cannot wholly fall from grace. For they which wholly fall away, are vnder the dominion 35 of sinne.

The second is, that God will accept the indeauour to obay, for obedience, because they are freed from the rigour of the law. Read Malac. 3. 17.

The third is, that they haue libertie to liue and serue God [Page] without feare of damnation, or any other euill. Luk. 1. 74.

The last is, that afflictions cease to be curses, and are turned to blessings: and for this cause they are delaied and qualified for the good of them which are afflicted. Psal. 89. 32. J will correct them that offend with a rodde, but I will not take my mercie from them. Prou. 3. 11. Grieue not for the correction of the Lord: 5 for he loueth, whome he correcteth. Ierem. 10. 24. Correct vs in iudgement: and powre forth thy wrath vpon the nations, that haue not knowne thee. This must teach men that professe, or teach Christ, not to be discouraged when they are abused, railed on, slaundered, or cursed. For if they be from vnder the law, and 10 so from vnder the sting of a guiltie conscience; nothing shall hurt them. They must be content for a while to suffer the snatches, and bitings of the deuill: for in the ende his head shall be bruised in peeces. 15

To ende this point, it may be said, if we that beleeue be not vnder the law, then we may liue and die as we list. Ans. We are free from the law, as a yoke, but not free from it, as it is the rule of obedience, and good life. And because we are freed from the bondage of the law, therefore we must be a law to our 20 selues: we must be voluntaries, Psal. 110. 4. without constraint, freely yeelding subiection to the will of God, and not for feare of hell, and the last iudgement.

The third and last degree, is the Fruition of adoption, in these words [that we might receiue the adoption of sonnes.] Here 25 two questions are to be considered. The first is, How the Church of the new Testament is saide to receiue the adoption which was before receiued in the old Testament? Ans. In scripture a thing is often said to be done, when it is done more fully, and plentifully. Christ tells Nathanael that he shall see heauen open, 30 Ioh. 1. 51. that is, more plainly opened. For it was not shut in the old Testament. And, the holy Ghost was not yet, Ioh. 7. 39. that is, in the full measure. And, the way into the Holiest, was not open while the Tabernacle was standing, Hebr. 9. 8. that is, plainly made manifest. And in this place, Beleeuers of the new Testament receiue the Adoption: because they receiue it in a more 35 full and plentifull manner, in that the spirit of children is powred forth vpon them in larger measure, whether we regard Illumination, or the gifts of regeneration. This must teach vs that liue in these latter daies, to put on the condition of sonnes [Page] and daughters of God, in reuerence, obedience, and thankefulnes. Butalas, among the multitude, it is farre otherwise. For the most liue euen as Atheists in ignorance, according to the lusts of their owne hearts. The faith and repentance, which they professe, is but Ceremoniall faith, and Repentance.

The second question is, whence springs our adoption? The 5 answer is plaine in the words: from the obedience of the sonne, whereby he stood in subiection to the law. Here the question of all questions is answered, namely, what is that thing by which, and for which, a sinner is iustified before God, and saued? Ans. The Obedience of the sonne of God made man, 10 and made vnder the law for vs. For this is it that frees vs from vnder the law, and giues vs the Adoption of sonnes. And this alone is it, whereby we stand before the Tribunall seat of God, which also we are to oppose to the iudgement of God, to hell, 15 death, and condemnation.

Therefore our common people erre, that looke to be saued by their good deedes, that is, by their good meaning, and dealing. They thus tread the blood of Christ vnder their owne feete, and become Iesuses or Sauiours to themselues. 20

Secondly they erre, that teach iustification by the essentiall iustice of the Godhead of the sonne: for that it is incommunicable: and they which are iustified by it, are also deified.

Thirdly, the Papist erreth, which teacheth iustification partly by remission of sinnes, and partly by that which we call 25 inward sanctification: which is imperfect and mixed in this life with our corruption, and therefore vnfit to absolue and acquit vs before God.

It may be said, what must we doe that we may be iustified and saued by this Obedience of the Mediatour? Answ. In the 30 old Testament, when a man had sinned, he brought a sheepe or an oxe to the doore of the Tabernacle, and when the Priest cut the throat of it, the partie laid his hand vpon the head of it. Exod. 29. 10. And hereby he signified, that the beast had done no hurt, and that he as a guiltie malefactour had deserued 35 death. Now all this was done in figure. And it teacheth vs, that we miserable sinners must come to God; that we must bring our sacrifice with vs, namely, the lambe of God, which is the sonne of God, made man, & made vnder the law: that we must present this lambe, and the oblation thereof to the father for [Page] vs, laying our hands on the head of it: that is, confessing ourguiltinesse, and that we haue iustly deserued death and perdition from the presence of God. In the last place, we must intreat the Lord to accept the blood of the lamb for vs, and the whole obedience of the Mediatour. Thus shall we be iustified and saued. Thou wilt say, I will therefore doe this, when I am dying. 5 I say againe, let it be thy daily exercise to the very death. Thou wast seauen yeares in learning of thy trade; thinke not therfore in an houre or two, to worke thy reconciliation with God. If thou art many yeares in learning such things as are done by the strength of nature, thinke not to attaine to things aboue nature, 10 when, and howe thou wilt. It is a rule receiued of all men, that they must blesse themselues: now the right way to blesse thy selfe, is to plead-guiltie before God, and to intreat him to accept the obedience of the Mediatour for thee. 15

Uers. 6.

Sonnes] that is, such as inioy the libertie of sonnes. Sent forth] a speach borrowed from Embassadours, which are sent forth with instructiōs, what they shal say or do: & it signifies, that the spirit reueales nothing but that which is the will of the father & sonne, Ioh. 16. 14. Crying] making vs to crie, Rom. 8. 26. For if 20 the words be taken properly, the spirit must pray to it selfe. Abba] the next word is the exposition, Father.

The sense. The father hath sent forth the spirit of his sonne vnto you; this spirit sent forth, dwels in your hearts: dwelling in 25 your hearts, it makes you pray to God as to a father [...] and all this it doth, because you are indeed sonnes of God.

The scope. The question is, whether beleeuers of the newe Testament be seruants to the law, or children? Paul answers, no: and he giues two reasons. The first, was in the former verses: 30 the second in this. And it is drawne from the signe, thus. Yee haue receiued the spirit crying, Abba, father: therefore ye are sonnes indeede.

In the words, I consider fiue things: the person sent forth, the spirit of the sonne: the person sending, God: the manner of sending: the place, whither the spirit is sent, your hearts: the office 35 of the spirit, Crying, Abba.

Of the first: the spirit of the sonne it is, who is sent forth. He is so called: first, because he proceeds by communication of substance, or godhead, not onely from the father, but also from the [Page] sonne. Secondly, because in his manhood he is annointed and filled with the Holy Ghost, aboue measure: thirdly, because by his death; he hath merited the giuing and sending of the Holy Ghost vnto vs.

Moreouer, the spirit of the sonne is here described. First, he is a 5 person subsisting of himselfe, in that he is said to be sent forth: secondly, he is a diuine person and no creature, because he dwels in the hearts of all beleeuers: thirdly, he proceeds from the father and the sonne: from the father, because he is sent of him; from the sonne, because he is the spirit of the sonne. 10

The vse. By this we learne, that the Intercession of Christ, is of force with God. For he praied for the sending of the spirit, and it is accomplished. Read Ioh. 14. 16.

And it is a superfluous doctrine, to teach the Reall presence of the flesh of Christ in the Sacrament. For Christ is departed 15 from vs in respect of his manhood: because the spirit is sent, Ioh. 16. 7.

Thirdly, that which the spirit inwardly teacheth, is the same with that which the sonne hath reuealed by the Ministerie of the Prophets, and Apostles; because the spirit is the spirit of the 20 sonne. Read Ioh. 16. 14. Doctrines then concerning saluation, that are beside, or contrarie to the Scriptures (as a great part of the Romish religion is) are not reuealed by the spirit of God, but are the fictions of the deuill.

The person sending is God, that is, the father, in these words, 25 God sent forth the spirit of his sonne. Where marke the distinction of the persons in Trinitie. There is the father, the sonne, & the spirit of the sonne. And here remember, that this action of sending forth, argues not superioritie in the person sending, nor inferioritie in the person sent: (for equals may send each other 30 by common consent;) but it argues Order, and a distinction of persons in respect of their beginning. For the father is of none, the sonne is of the father, and the Holy Ghost is of both: and hence it is that he is sent of both.

The manner of this sending forth, was on this sort. We may 35 not imagine that in this sending, there was any change of place, for the Holy Ghost is euery where. But he is said to be sent forth, when he manifests his presence by his diuine operation, or by speciall & supernaturall gifts in the hearts of beleeuers, as by the gift of illumination, faith, regeneration, life, sense and [Page] motion are the gifts of the spirit, and so are ciuill vertues: but the sending of the spirit is onely in respect of such gifts as are bestowed in the Church, in the receiuing of which, the spirit is acknowledged.

The place, or mansion of the spirit is the heart, that is, the minde, will, and affection. The heart is the very sinke of sinne; 5 yet that doth the spirit choose for his abode. Hence we learne.

1. That the beginning of our newe birth is in the heart, when a newe light is put into the minde, a newe and heauenly disposition into the will, and affection. 10

2. The most principall part of our change or renouation, is in the heart, where the spirit abides. The end of all teaching is loue out of a pure heart, good conscience, and faith vnfained, 1. Tim. 1. 5.

3. The beginning and principall part of Gods worship is 15 in the heart. He that serues God in the righteonsnesse of his heart, in peace, and ioy in the Holy Ghost, is accepted, Rom. 14. 17.

4. In our hearts no wicked or carnall thought, will, desire, or lust must raigne, but onely Gods word and spirit. For thy 20 heart is the house where the spirit dwels, and he must be Lord of his owne house.

5. Aboue all things keepe watch and warde about thy heart: and fill it with all good cogitations & desires, that it may be a fit place of intertainment for the spirit, who is (as it were) 25 an Embassadour sent from the great God vnto thee.

The last thing is, the office of the spirit, which is to make beleeuers Crie Abba. Here I consider 4. things: 1. The meanes whereby this Crie is caused. 2. The nature of it. 3. To whome it is directed. 4. The manner of direction. 30

For the first, in the effecting or causing of this Crie, there are 4. workes of the spirit. The first is Conuiction, when a man in his iudgement and conscience is conuicted, that the scriptures of the Prophets and Apostles, are indeed the word of God. To this purpose there are many arguments which nowe 35 I omit. This conuiction is a common worke of the spirit, yet necessarie, because much Atheisme lies lurking in our hearts, which makes vs call into question euery part of the word of God.

The second worke is Subiection, whereby a man conuicted [Page] that the scripture, and euery part of it, is the word of God, subiects himselfe in his heart to the commandement of God, which bids him turne to God and beleeue in Christ. And this second, is a worke of the spirit of grace proper to the elect.

The third is, the Certificate or testimonie of the spirit, which is a diuine manner of reasoning framed in the mindes of them 5 that beleeue and repent, on this manner:

He that beleeues and repents is Gods child. Thus saith the Gospel:

But I beleeue in Christ and repent: at the least I subiect my will 10 to the commandement which biddes me repent and beleeue: I detest mine vnbeleefe, and all my sinnes: and desire the Lord to increase my faith.

Therefore I am the child of God.

This is the practicall syllogisme of the H. Ghost. It is the testimonie of the spirit, that we are the sonnes of God: it is the 15 earnest of the spirit, and the seale whereby we are sealed to the day of our redemption: and it containes the certentie ofspeciall faith.

The fourth thing that followes vpon this Testimonie, is 20 Peace of conscience, Ioy, and affiance in God. And from this affiance comes the crying here mentioned, whereby euery true beleeuer with open throat (as it were) cries vnto god the father. This doctrine is of great worth, it is the hinge vpon which the gate of heauen turnes: and therefore to be remembred. 25

The vse. By this we see a manifest errour in the Popish religion, which teacheth that we can haue no other certenty of our saluation in this life, but that which is probable or coniecturall, that is, a certentie ioyned with feare, suspicion, and some doubting. Certentie in respect of God, that promiseth: feare & 30 doubting, in respect of our owne indisposition. But this doctrine is false. For they which are Gods children, receiue the spirit crying Abba: and this crying argues affiance or confidence in God. By faith we haue confidence in God, and entrance with boldnesse, Eph. 3. 11. and boldnesse is opposite to 35 feare, and excludes doubting in respect of our selues.

Againe, by this doctrine we see it is ordinarie, and possible, for all that beleeue and repent, to be certainly assured that they are the children of God. For if they haue the spirit of God crying in them (as all Gods childrē haue) they cannot but perceiue [Page] this crie, and withall they haue the testimonie of the spirit in them, which is the ground of this crie. Rom. 8. 16. And seeing this is so, we must be admonished to vse all meanes that we may be assured that we are the children of God. 2. Pet. 1. Giue all diligence to make your Election sure. Paul bids rich men lay vp a good foundation against the time to come. 1. Tim. 6. 18. 5 And this foundation must be laide not in heauen, but in the conscience. God of his mercie hath made a couenant or bargaine with vs that beleeue and repent: in this bargaine he hath promised to vs pardon of our sinnes, and life euerlasting: let vs 10 then neuer be at rest till we haue receiued earnest from the hand of God, and haue his promise sealed vnto vs by the spirit in our hearts. You will say, what shall I doe to be assured that I am Gods child? Ans. Thou must examine thy selfe of two things. The first is, whether thou art conuicted in thy iudgement 15 that the Scripture is indeede the word of God: if thou art not yet conuicted, then inquire and vse meanes that thou maist indeed be conuicted: otherwise all is in vaine. Secondly, inquire whether thou dost indeed and in good earnest, submit and subiect thy will to the cōmandement of God, which bids 20 thee beleeue in Christ, and turne vnto God. For if thou canst say, that thou dost will to beleeue, and will to repent, if thou shew this will indeede in the vse of good meanes, if thou condemne and detest thy vnbeleefe, and all other thy sinnes, thou hast receiued the earnest of the spirit, and thou art indeede the 25 child of God. And this assurance shall be vnto thee of great vse. For it will make thee reioyce in afflictions: and it will worke patience, experience, hope. Rom. 5. 5. It will make thee despise this world, it will take away the feare of death, and kindle in thy heart a desire to be with Christ. 30

Touching the nature of this crie, it stands in the desires and groanes of the heart, directed vnto God. And these desires may be distinguished from all carnall desires, by three properties. First of all, they are in the hearts of them that are turned to God, or at the least beginne to turne vnto him. For God heareth 35 no sinners. Secondly, they are conceiued in the minde according to the reuealed will of God. Rom. 8. 27. 1. Ioh. 5. 14. Thirdly, they are diuine and spirituall, touching things which concerne the kingdome of God. Rom. 8. 5.

Desires thus qualified, haue the force of a loud crie in the [Page] eares of God. Psal. 10. 17. God heareth the desire of the poore. Psal. 38. 9. All my desires are before thee. Psal. 145. 19. He fulfilleth the desire of them that feare of him. Isa. 64. 24. Before they crie I will answer: that is, so soone as a desire of my helpe is conceiued, and before it be vttered, I will answer.

That the desires of our hearts are cries, it is by meanes of the 5 intercession of Christ. This Intercession is not a vocall, but a vertuall praier, in that the Sonne of God presents his manhood and his merits before the father in heauen, willing as God, and desiring as man, that the father should accept the said merits for 10 vs. Now this will and desire of the Sonne, is of great force with the father. It is a Crie in which the father is well pleased: and by it the desires of our hearts are Cries in the eares of God.

Of these desires there be two speciall examples in the scriptures. The first is, when we are touched in our hearts for our 15 sinnes, to flie to the throne of grace, and to desire reconciliation with God in Christ. When Dauid did but desire the pardon of his sinnes, and therefore purposed in his heart to humble himselfe, he receiued pardon. Psal. 32. 5. I said I will confesse my wickednes against my selfe vnto the Lord, and thou forgauest 20 the punishment of my sinne. When the prodigall sonne conceiued a desire to be reconciled to his father, with a purpose to confesse his offence, before he had vttered his desire, he is receiued to mercie. Luk. 15. 21.

The second example is a desire of Gods presence and protection 25 in common iudgements. When Moses stoode at the redde sea, in great danger, hauing the sea before him, and Pharaohs charriots behind him, no doubt he lifted vp his heart vnto God, but we read not of any thing that he said, and yet the Lord saith, Why criest thou to me? Exod. 14. 15. When Iehosaphat 30 was in great distresse, by reason of the armie of the Ammonites confounded in himselfe, he saith, O Lord, we know not what to doe, but our eyes are towards thee. 2. Chron. 20. 12. and hereupon he obtained deliuerance.

The vse. By this we learne to lay aside formall praying and 35 lippe labour, and to learne to lift vp our hearts to God in heauenly sighs and desires: for that is indeede to pray. It is the very first thing, that the child of God doth, inwardly to sigh and desire reconciliation with God in Christ: and he which cannot doe this, is not as yet borne of God.

[Page] Againe, many are cast downe in themselues, because they see their mindes full of ignorance, their wills full of rebellion, and subiect to many temptations; and they find little goodnes in themselues, but they must be comforted by this: if they can but groane and sigh vnto God in their hearts for mercie and forgiuenes, they haue the spirit of God crying in them Abba; 5 and they haue receiued the first fruits of the spirit. The desires and cries of our hearts are fruits of the Intercession, or crie of the Sonne of God in heauen for vs.

Others are grieued, because they haue praied long, and they 10 find not the fruit of their praiers: but if they can pray, sighing and groaning in their hearts for grace and mercie, let them be content: for it is the spirit of grace and praier, that makes them sigh and groane. And euery sigh of a contrite heart, hath a loud crie in the eares of God. 15

It falls out often, that men in extremitie of danger confounded in themselues, know not what in the world to say, or doe. Ezechias in his sicknes could not say any thing, but chatter in his throat, and mourne like a doue. Isa. 38. 14. Some lie vnder the sword of the enemie, others in a tempest are cast ouer 20 shipboard into the sea. Now this must be their comfort, if they can lift vp their hearts vnto God if they can but sigh & groane for his presence and assistance, the Lord will heare the petitions of their hearts: for the inward sobbes, groanes, and sighs of repentant sinners, are loud and strong cries in the eares of god 25 the father.

The third point is, That the crie of the spirit is directed to God; because it makes vs crie, Abba, father. Here first obserue that Praier to Saints and Angels, is carnall praier. For the praier which is caused by the spirit, is direct to the father. And 30 good reason: for it is the propertie of God to heare the crie of the heart. Rom. 8. 27. Some say, that the Saints in heauen are with God, and that in him they see the desires of our hearts: but it is false which they say. For the Scripture saith, that God alone searcheth the heart. 1. king. 8. 39. None knowes what is in 35 man but God, and the spirit of man. 1. Cor. 2. 11. Though Abraham had the sight of God, yet is it said, Thou art our father, and Abraham knowes vs not. Isa. 64. 16. And for this cause, Inuocation of Saints, whether it be called Latria, or Dulia, is flat idolatrie.

[Page] Againe, Praier is to be made to God as he hath reuealed himselfe in the word; that is, to God, who is the father of Christ, and in him our father, who also sends his spirit into our hearts, crying Abba. It is an heathenish practise (which is also the practise of many among vs) to pray to an absolute God, that is, to God out of the Father, Sonne, and holy spirit. 5

Thirdly, here we see that true and spirituall Inuocation of God, is a marke of the Church of God: because it is a fruit of the spirit of God in them that are the children of God. And by this the people of God are noted. Act. 9. 14. 1. Cor. 1. 2. and on the contrarie, it is the marke of an Atheist not to pray. Psal. 10 14. 4.

The last point is, the manner of directing our cries to God. First of all, they are to be directed to him with reuerence, as beeing present with vs: for to crie Abba, is not to speake words into the aire, but to direct our hearts to one that is present 15 with vs in all dutifull and childlike manner. Thus did Dauid, Psal. 119. 58. and Paul, Eph. 3. 14. Secondly, our cries are to be directed to God with subiection to his will. Read the example of Christ, Mark. 14. 36. and of Dauid, 2. Sam. 15. 26. This condemnes the practise of many men. Balaam desired to 20 die the death of the righteous, but without subiection to God: for he would not liue the life of the righteous. And many among vs haue often good motions and desires in their minds, but there is no soundnes in them: because they are not ioyned with a change and conuersion of heart and life. Thirdly, our 25 desires are to be directed vnto God with importunitie and instancie. For the spirit makes vs crie Abba, Father: that is, My father, and thy father. God requires this importunitie of vs. Luk. 18. 1. It is practised by Dauid, Psal. 69. 4. by the woman 30 of Canaan, Matth. 15. We must doe as Iacob did, wrastle with God, and giue him no rest till he fulfil the desires of our hearts, and giue vs the blessing. And our constant desires and groanes to heauen for mercie, shall neuer be in vaine. For if we aske any thing according to his will, he heareth vs indeede. 1. Ioh. 35 5. 14.

Verse 7.

These words, are the conclusion of the former doctrine of Paul. The time of our libertie is come, in that your libertie is procured and purchased by Christ, and ye haue receiued the [Page] spirit of sonnes crying Abba: therefore ye are not seruants to the lawe, but sonnes of God. And from this conclusion Paul deriues a second, which is the summe and substance of the whole disputation, from the beginning of the third chapter, to this place; namely, that they which are sonnes, are also heires, 5 not by the lawe, and the works thereof, but by Christ.

This verse is a repetition of the 26. & 29. verses, of the third chapter: therfore I will not stand any lōger in the hādling of it.

One thing is to be obserued, namely the change of the number. Paul said before, ye are sonnes: here he saith, thou art a sonne. 10 And this he doth to teach vs, that they which turne to God & beleeue in Christ, must be assured that they are the sonnes and heires of God. Paul hath set downe immediately before, the infallible signe, whereby a man may knowe himselfe to be the childe of God: therefore in the next words he saith; therefore 15 thou art the sonne of God. Saint Iohn saith, these things we write vnto you that beleeue, that ye may know that ye haue life euer lasting 1. Ioh. 5. 13. Thus must euery beleeuer apply the Gospell, and the benefits thereof to himselfe.

The meditation of this point serues greatly to sweeten all 20 crosses vnto vs: for if we know that we be Gods children, that is comfort enough; and we may then assure our selues, that in euery crosse, God comes vnto vs as a father. Again, this meditation works a contentation in euery losse. For if thou be the childe of god, thou canst haue no great losse. For all things are 25 thine, thou Christs, and Christ Gods, 1. Cor. 3. 22. Lastly, this meditation must stirre vp in vs, a care to lead a heauenly and spirituall life, 1. Ioh. 3. 3. that we may be like our eldest brother Christ Iesus.

v. 8. But euen then when yee 30 knew not God, ye did seruice vnto them, which by nature are not Gods. 35 v. 9. But nowe seeing ye know God, or rather are known of God,[Page]how turne ye againe vnto impotent and beggarly rudiments, whereunto as from the beginning, ye will be in bondage againe, 5 v. 10. Yee obserue daies and moneths, and times, and yeares. v. 11. I am in feare of you, least 10 I haue bestowed labour on you in vaine. 15

Here Paul returnes againe to the principall conclusion of the whole Epistle, which is on this manner. If I Paul be called to teach, and my doctrine be true: ye haue done euill to reuolt from it to another Gospel: but I am called to teach, and my doctrine is true: this Paul prooued in the first, second, and 20 third chapters. Therefore ye haue done euill to reuolt from my doctrine. This conclusion he propounded before, and here againe he repeates it: and withall amplifies it two waies. First by setting downe the particular matter of the reuolt and Apostacie of the Galatians, v. 9, 10. ye returne to impotent rudiments: 25 ye obserue daies and times. Secondly, he sets downe the greatnesse of their reuolt: first, by comparison thus: Once ye serued false gods: but there is some excuse of that offence: because ye did not know God: but that ye haue returned to the Rudiments of the world, there is no excuse of it: for ye then 30 knewe god, or rather were known of god. Againe, he sets forth the greatnesse of their reuolt, by the effect, v. 11. It makes me feare least I haue lost my labour among you.

Here Paul sets downe a threefold estate of the Galatians: 35 their estate in Gentilisme before their conuersion, their estate in their conuersion, and their estate in the Apostasie.

Their estate in Gentilisme stands in two things: Ignorance of God [then ye knew not God.] Idolatrie or superstition, ye serued them which are not Gods by nature.

[Page] Touching their ignorance of God, it may be demaunded, how they can be said not to know God, whereas Paul saith, that which may be known of God, is made manifest vnto the Gentiles? Rom. 1. 20. and that God did not leaue himselfe without witnesse? Act. 14. 17. Answ. Knowledge of God is twofold, Naturall, or reuealed knowledge. Naturall is, that which all men haue 5 in their minds by the light of nature, which also they may gather by the view and obseruation of the creatures. This knowledge hath two properties. The first, it is imperfect: because by it we know some fewe and generall things of God: as namely, that there is a God, and that he is to be worshipped, &c. In 10 this respect, this knowledge is like the ruines of a princely pallace. Againe it is weake: because it serues onely to cut off excuse, and it is not sufficient to direct vs in the worship of God. Nay, when by it we beginne to set downe the worship of God, we then runne headlong into superstition, and vanitie. Reuealed 15 knowledge is, that which is set downe in the written word, whereby we may knowe what God is in himselfe, and what he is to vs: namely, a father in Christ, giuing pardon of sinne, and life euerlasting. This knowledge the Gentiles altogether want: 20 nay by reason of the blindenes and impotencie of their minds, they iudge it foolishnesse. Thus then in effect, though the Gentiles by nature know some things of God, yet doe they not knowe God, as he will be known of vs.

Againe, it may be demaunded, whether this ignorance be a 25 sinne in the Galatians? Answ. Yea. For all men are bound to know God by the first commandement. And this ignorance is a want of the image of God in the minde, Col. 3. 10. And euery defect of the image of God, is a branch of originali sinne. And vengeance is the punishment of this sinne, 2. Thess. 1. 8. 30

It may be obiected, that Paul here excuseth the Galatians by their ignorance. Answ. It excuseth à tanto, non à toto, that is, the degree and measure of the sinne, and not the sinne it selfe, Luk. 12. 48.

Againe, it may be said, that this their ignorance is inuincible, 35 because as the Gentiles doe not know God, so they cannot know him. Ans. That they cannot know him, it is not Gods fault, but the fault of their first parents, and consequently their fault: and this ignorance spreads it selfe ouer all mankinde, as a punishment of the first offence.

[Page] The third point is, that this ignorance is a great and grieuous sinne: for here Paul makes it the mother of superstition and Idolatrie. This must teach vs all to detest this ignorance of God, and his will, and to seeke by all meanes to knowe God. God hath a controuersie with men, because they knowe him not, Hose, 4. 1. 6. 5

Againe, this serues to warne all Ministers of the word, to be carefull to roote out ignorance out of the minds of the people, and to plant the knowledge of God. And by this we see, it is false which the Papist teacheth, that Ignorance is the mother of 10 deuotion.

The second sinne of the Galatians is, that they serued them, which are not gods by nature, that is, false gods, not gods indeede, but gods in opinion.

It may be obiected, that the wisest of the Gentiles, worshipped 15 the true God, creator of heauen and earth. Answ. False gods are set vp two waies. The first is, when that which is not God is placed and worshipped in the roome of the true God; as when the sonne, moone, and starres are worshipped, &c. and this is the grossest kind of idolatrie. The second is, when men 20 acknowledge the true God, but doe not conceiue him, as he will be conceiued, & as he hath reuealed himselfe in the word. In this respect, the Ephesians are said to be without God, Eph. 3. 12. and the Samaritanes to worship they knew not what, Ioh. 4. 22. For they conceiued the true God in a false manner, because 25 they conceiued him forth of the father, sonne, and holy Ghost: and therefore they set vp a false god vnto themselues. False worship giuen to God, presupposeth a false opinion of God: and a false opinion of God, sets vp an idol, or false god, in the roome of the true God. For it is not sufficient to conceiue 30 some true things of God, but we must precisely conceiue him, as he hath reuealed himselfe, without addition or detraction. And thus did the wisest of the Galatians worshippe false gods.

This Idolatrie is a common sinne, and bred (as it were) in 35 the bone. The Turkes at this daie worshippe a false and fained God. For they conceiue and worship a God creatour of heauen and earth, that is neither father, sonne, nor holy Ghost: and the Iewes worship God out of Christ: and so a fained god. For he which hath not the sonne, hath not the father, 1. Ioh. 2. Likewise [Page] the religion of the Papist teacheth and maintaineth the worship of false gods. For it giues to Angels and Saints a facultie or power to know the desires of our hearts, to heare and helpe vs in all places, at all times: and hereupon praier is made to them: but all this is indeede the prerogatiue and priuiledge of the true God: and in as much as it is giuen to Angels and 5 Saints departed, they are set vp in the roome of the true God.

Againe, that religion teacheth men to worship God, in, at, and before images. And this worship presupposeth an Opinion or imagination that there is a God that will be present to 10 heare and helpe vs, in, at, and before images: now this God is a God deuised by the braine of man. Papists alleadge, that their intention is to worship the true God, the Father, Sonne, and holy Ghost. And I say againe, that the true God hath reuealed his will that he doth detest this manner of worship: and therefore 15 the worship is directed either to the images themselues, or to the God deuised in the braine.

Thirdly, they of the Popish religion worship a fained Christ of their owne deuising: namely, a Christ that sits at the right hand of the father in heauen, and is withall in the hands of euery 20 Priest, after the words of consecration. And they worship a God set vp by themselues, namely, a God that will be appeased by humane satisfactions, and at whose hands a sinnefull man may merit euerlasting life, that is to say, a God all of mercie, and little or no iustice. 25

Though our religion teach no Idolatrie, yet certen it is, that many among vs practise a spirituall idolatrie in their hearts. For looke what a man loues most, and cares most for, and delites most in, that is his God; some therefore haue their riches for their God, some their pleasures, some their beastly lusts. For 30 where the heart is, there is thy God. Againe, the ignorant multitude worship a God of their owne coyning, which is a God made all of mercie, and no iustice. For they perswade themselues, that there is mercie with God, though they repent not, but goe on in their sinnes: whereas the true God is infinite, not 35 onely in mercie, but also in iustice. Exod. 34.

That this sinne of Idolatrie may be rooted out of the minds of men, there must be first an Illumination of the minde, with the knowledge of the true God and his will: and there must also be a renouation of the heart and affections, that they set not [Page] vp something els in the roome of God.

The estate of the Galatians after their conuersion is in these words, Ye knowe God, or rather are known of God.

The knowledge whereby men know God, is either litterall knowledge, or spirituall knowledge: Litterall is when the doctrine 5 of God, and his will is known, without reformation of life. Spirituall knowledge is when the minde is inlightened by the spirit of God, with the knowledge of God, by the word, and according to the word; so as thereupon men are transformed into the image of God. 2. Cor. 3. 18. And this kind of 10 knowledge is here meant when Paul saith, Ye know God.

The foundation of this knowledgae is, that God is to be knowne in Christ, for in him God hath manifested his infinite wisdome, iustice, mercie. Therefore is he called the ingranen image of the person of the father, Heb. 1. 2. and Paul 15 saith that we haue the knowledge of the glorie of God, in the face of Iesus Christ. 2. Cor. 3. 6.

The properties of this knowledge are three. The first is, that it must be a Speciall knowledge, whereby we must acknowledge God to be our God in Christ. The first commandement 20 of the law requires, that we take the true God for our God. The commandement of Christ is, Beleeue the Gospel. Now the stipulation of the couenant of grace (which also is the substāce of the gospel) is this, I am thy God, Ier. 31 33. this therefore must we beleeue. And to this knowledge, is the promise of life euer 25 lasting annexed. Ioh. 17. 3. Isa. 53. 11.

The second propertie is, that this knowledge must not be confused, but distinct. First, we must acknowledge the true God in respect of his presence with vs in all places. Thus Moses is saide to know the inuisible, Hebr. 11. 27. Secondly, we must 30 know and acknowledge God in respect of his particular prouidence ouer vs. Thus Dauid knew God, when he saide that he numbred his flittings, and put his teares into his bottle. Psal. 56. 8. Thirdly, we must know God in respect of his will, in all things to be done, and to be suffered: and this is the right 35 knowledge of God, to haue regard to his will. Rom. 12. 2. Eph. 5. 17. Dauid saith, All thy lawes are before me. 2. Sam. 22. 23. And when Shemei reuiled, he spake thus, He raileth because God biddes him raile. 2. Sam. 6. 10. Lastly, we must know and acknowledge God in the power which he shewed in the [Page] death and resurrection of Christ. Read and consider Eph. 1. 17. where Paul placeth the knowledge of God in two things, in the knowledge of the riches of eternall life, and in an experimentall knowledge of the vertue of the resurrection of Christ in our selues.

The third propertie is, that this knowledge must be an effectuall 5 and liuely knowledge, working in vs new affections and inclinations. He that saith he knowes God, and keepes not his commandements, makes him a liar. 1. Ioh. 2. 4. and 3. 6. Tit. 2. last.

The vse. Seeing the conuersion of a sinner stands in this spirituall 10 knowledge of God, we must be stirred vp to seeke to know God according as he will be knowne of vs. We desire to serue God: and we cannot serue him, vnlesse we know him: nay, so long as we know him not, we doe nothing but serue the false gods of our owne hearts. Againe, we desire life eternall: 15 and this is life, in right manner to acknowledge God. Ioh. 17. 3. And the whol matter of our boasting, must be the knowledge of God. Ierem. 9. 24. God himselfe ministreth vnto me a further Argument to mooue you to this desire: namely, by the moouing of the earth yesterday. For though Philosophers ascribe 20 all to nature, yet the truth is, that the trembling and shogging of the earth, is a signe of the great, and extraordinarie anger of God. The cause of this anger is, that we know not God, neither doe we for the most part care to know him. We haue had the Gospel long, but we bring forth but small fruits. For 25 this cause the earth in his trembling doth as it were groane to be disburdened of so rebellious a nation; and it doth aster a sort craue leaue of God, that it may deuoure a sinnefull people, as it once deuoured Dathā and the companie of Abiram. Now our dutie is, in this iudgement of God to acknowledge his maiestie 30 his anger, and his iustice; and with feare and trembling to humble our selues for our sinnes past, thereby to preuent his anger to come. The earth a bruite and dumme creature in his kinde, is become a preacher vnto vs: and his trembling must teach vs to tremble in our hearts, and to sinne no 35 more.

Againe, if we must know God, we must remember God and Christ: and as we must know God, so must we remember him. Now we must not knowe Christ according to the flesh, 2. Cor. 5. 17. and therefore we may not remember Christ [Page] according to the flesh, that is, in any worldly and carnall manner. This therefore is not to keepe a Memorie of Christ, to spend twelue daies in reuell and riot, in masking and mumming, in carding and dicing (as many doe:) this is rather to burie the memorie of Christ, and to doe homage to the god of pleasure. Of them that saide, Let vs eate, drinke, and sleepe, Paul 5 faith thus: Awake and doe righteously: for some of you doe not know God. 1. Cor. 15. 34.

Paul saith further, But rather ye are knowne of God. The knowledge whereby God knowes men, stands in two things; his Election of them to his speciall loue, 2. Tim. 1. 19. and the 10 Execution of Election, whereby he makes men his peculiar people, by calling, iustifying, and sanctifying of them. Tit. 2. v. 14.

Hence obserue: first, that Gods Election is the roote of all the gifts of God in vs. We know God, because he first knows 15 vs. Paul saith, that we were elected that we might be holy. Eph. 1. 4. Therefore we are not elected (as some teach) either for our faith, or according to our faith, but to our faith, that is, Elected that we might beleeue.

Secondly, hence we learne, that we can neither thinke, will 20 or doe that which is good, vnlesse God preuent vs with his grace. God must first vouchsafe to acknowledge vs, before we can acknowledge him. Ioh. 10. 14. Preuenting grace, is twofold. The first, and the second. The first, when God in our first conuersion takes away the stonie heart, and puts a fleshie heart 25 in the roome. The second is, after we are regenerate: for then God still preuents vs with good motions and desires. Of both, read Ezech. 36. 26. Some teach, that if we doe that which we can, God will giue vs his grace: but this is false: for then we should preuent God. 30

Thirdly, by this we see, that the workes of grace in God imprint their image in the hearts of them that belong to God. And this is worth the marking. There is a knowledge in God whereby he knowes who are his: and this knowledge brings 35 forth an other knowledge in vs, whereby we know God for our God. There is an Election in God which workes in the Elect an other Election, whereby they choose God for their God. The loue, whereby God loues vs, workes in vs an other loue whereby we loue God. 1. Ioh. 4. 19. Christ first apprehends [Page] vs: and this apprehension of his, workes in vs the apprehension of faith, wherby we lay hold vpon him. Phil. 3. 12. When Christ makes intercession for vs in heauen, there is another intercession wrought in our hearts by the spirit, whereby we crie Abbafather, Rom. 8. 26. The death of Christ hath a vertue in it, to worke in vs the death of sinne. Thus doth 5 the spirit of God seale vs to the day of our redemption. By this may we know that we belong to God, if we finde any impression of the grace of God in vs. The sunne by his light shines vpon vs, and by the same light we view and behold the sunne.

Lastly, here is the foundation of true comfort. Our faith 10 doth not saue vs, because it is a perfect vertue: but because it apprehends a perfect obiect; namely, the perfect obedience of Christ. So then, if our faith erre not in his obiect, but be rightly fixed on the true causes of our saluation, though it be but a weake faith, and doe no more but cause vs to will, desire, and 15 indeauour to apprehend Christ, it is true faith, and iustifieth: the weakenesse of it shall not hinder our saluation, which stāds not in this, that we knowe God, but in this, that God knowes vs, whose knowledge is perfect and cannot faile. Againe, our saluation stands not in our apprehension of Christ, but in 20 Christs apprehending of vs. Phil. 3. 12.

This knowledge of God whereby he knowes vs, hath two properties. First; it is speciall, whereby he knowes all the elect euen by name. Exod. 33. 17. Againe, it is a perpetuall and vnchangeable knowledge. For whome God once knowes, he neuer 25 forgets, Isai, 49. 15.

The third estate of the Galatians is their estate in their reuolt or Apostasie, in these words, How turne ye again to impotent and beggarly rudiments, whereunto as from the beginning ye will be in bondage againe? or thus, to which ye will doe seruice againe as 30 from the beginning?

The words carrie this sense: How turne ye againe? that is, it is an intollerable offence in you, hauing knowne God, to returne againe to the rudiments of the law. By rudiments we are to vnderstand Circumcision, the Iewish sacrifices, and all the ceremonies 35 of the law of Moses And it may not seeme strange, that they are called impotent and beggarly rudiments. For they must be considered three waies, with Christ, without Christ, and against Christ. With Christ, when they are considered as [Page] types and figures of Christ to come, and as signes of grace by diuine institution for the time of the old Testament. Without Christ, when they are vsed onely for custome, whether before or after the death of Christ. Against Christ, when they are esteemed as meritorious causes of saluation, and the iustification 5 of a sinner is placed in them, either in whole or in part: as though Christ alone were not sufficient. In this respect Paul calls them impotent and beggarly rudiments.

And Paul hauing said, that the Galatians returned againe to the rudiments of the lawe, in the next words he shewes howe 10 they doe it: namely, by seruing them againe. They serued or yeilded seruice to them three waies: In opinion, because they iudged them to be necessarie parts of Gods worshippe, and means of their saluation. In Conscience: because they subiected their consciences to them. In affection, because they placed 15 part of their affiance in them for their iustification and saluation.

It may be demanded, howe the Galatians can be said to returne againe to the rudiments of the law, & serue them againe, that were neuer vsed to them before? Answ. In the speach of 20 Paul there is that which is called Catachresis, that is, a kind of speaking somewhat improper in respect of finenesse and Elegancie. The like we haue, Ruth. 1. 22. when Ruth is said to returne to Iuda with Naomi; & yet shee was neuer there before. Neuerthelesse, the speach in sense is most significant and proper. 25 For Paul (no doubt) signifies hereby, that when the Galatians subiected themselues to the rudiments of the law, and placed their saluation in part euen in them, they did in effect and in trueth as much as returne againe to their old superstitions, & serue againe their false gods. 30

Here then we haue a description of the Apostasie of the Galatians. It is a voluntarie sinne (for Paul saith, ye will serue) after the knowledge of the truth, in which they returne againe to the rudiments of the law, by yeelding subiection, and seruice to them: which act of theirs is indeede as much as if they had serued 35 againe their false gods. Here some may say, if this be so, then they sinned against the holy Ghost. Ans. The sinne against the holy Ghost, is indeede a voluntarie sinne: but that is by reason of the obstinacie and malice of the will: and this offence in the Galatians was voluntate onely by infirmitie. Againe, the [Page] sinne against the holy Ghost is an vniuersall Apostasie, in respect of all the Articles of religion: for that sinne makes men crucifie Christ crucified, Heb. 6. 5. and to tread vnder foote the sonne of God: the Apostasie of the Galatians was particular onely in the article of iustification.

The vse. In that the Ceremonies of the law set vp against 5 Christ, in the cause of our iustification and saluation, are called impotent and beggarly rudiments, Paul teacheth a waightie conclusion: That Christ stands alone in the worke of redemption, without collegue or partner, without deputie, or substitute, whether we respect the whole worke of redemption, or 10 the least part of it. Againe, that all the workes of mediation stand alone by themselues, and admit nothing to be added and adioyned to them, There is no other name whereby we can be saued beside the name of Christ. Act. 4. 12. Christ saues them perfectly that come vnto him, Heb. 7. 25. In him we are complete, 15 Col. 2. 10. He alone treads the winepresse of Gods wrath, and none with him, Isai, 63. 3. If Christ be a Sauiour, he must be a perfect Sauiour, considering he is God and man: and beeing a perfect Sauiour in himselfe, he needs no partner, and because he is euery where [...] all times, therefore he needs no deputie in 20 his stead. Again, euery worke of redemption is acted by whole Christ, according to both his natures: and as there are in him two natures, so are there two operations of the said natures: and as both natures concurre to make one person, so the operatiōs 25 of both natures concurre to make the compound worke of a mediatour, which is an admirable worke, not meerely humane, but theandricke, that is, humane-diuine. For this cause no action pertaining to redemptiō, can be performed by a mere creature, whether man or angel. 30

Obiection. I. Ioh. 20. 23. The Apostles haue the power to remit and retaine sinnes: therefore it is not proper to Christ. Answ. To remit by meriting and by efficacie in the conferring of pardon, is proper to the mediatour. The Apostles and other Ministers remit by preaching and by declaring remision. The 35 ministers of the word doe not procure our reconciliation with God as Christ doth, but they exhort men to be reconciled to God. 2. Cor. 5. 20.

Obiect. II. 1. Pet. 3. 18. Baptisme saueth: therefore not Christ alone. Ans. Baptisme saueth by signifying and by sealing [Page] vnto vs the grace and mercie of God: and the effecting of our saluation, is in the same place ascribed to Christ and his resurrection.

The conclusion then of Paul is to be remēbred: for it serues as in engyne to ouerturne the maine grounds of poperie. The 5 primacie of the Pope is a certen estate in which he is substituted into the place and roome of Christ: for he takes vpon him to make lawes that properly and truely binde conscience, euen as the lawes of God. Againe, he takes vnto him a proper and iudiciall power, to remit or retaine the sinnes of men. Nowe 10 these actions indeed, are the proper actions of God & Christ, no meere creature is capable of them. In this respect the primacie of the Pope is an impotent and beggarly inuention. Again, the Romish relligion beside the al sufficient oblation of Christ vpon the crosse, lets vp the sacrifice of the masse for the sinnes 15 of the quicke and the dead: besides the Intercession of Christ, it sets vp the Intercession of Saints and Angels: beside the perfect satisfaction of Christ, it sets vp humane satisfactions: beside the infinite merit of Christ, it maintaines and magnifies the merit of humane workes. But all these are but impotent and beggarly 20 deuises of men. For Christ in his Sacrifice, Satisfaction, intercession, merit, admits no corriuall or associate. All actions of his are perfect in their kind, and neede no supplie.

This againe must teach vs, to content our selues with Christ alone, and not to set vp any thing with him, or against him. 25 This is the safest and the surest course. A certen Papist writeth to this effect, that we Protestants in our iustification, cleaue only to the bodie of the tree, and that the Papists cleaue both to the bodie and the branches. And I say againe, it is the safest with both the hands to cleaue to the bodie of the tree: and he 30 that with one hand laies hold vpon the bodie of the tree, and with the other staies himselfe vpon the branches, [...]in great danger of falling.

The second conclusion of Paul is, that to set vp any thing out of Christ, as a meritorious cause of saluation, and to place 35 our iustification in it, either in whole or in part, is indeede the seruice of Idols. And the reason is plaine. For this is to set vp something in the place and roome of Christ: and men put a confidence in that which they make a cause of their owne saluation.

[Page] The doctrine then of Iustification by works, is a doctrine that maintaines idolatrie: for if they iustifie, we may put our trust in them: and if we put our confidence in them, we make idols of them. That works may merit at Gods hand, they must not onely be sanctified, but also deified.

The distinction vsed of the Papists, of Latria, and Dulia, that 5 is of worship, and seruice, falls to the ground. They say they giue worship to God, and seruice to Angels and Saints. It is a toie. For here Paul condemnes the very seruice to heathen gods: and the seruice of the rudiments of the law, is the Apostasie of the Galatians. 10 And to giue seruice, or worshippe to any thing, are all one.

The third conclusion of Paul is, that they which haue giuen their names to God, and Christ, must not returne to any thing, that they haue forsaken, or ought to forsake. He that puts his hand to the plough, must not looke backe: he that goes to the 15 land of Canaan, must not looke backe to Egypt. We in England haue bin long deliuered from the superstition of Poperie, and we must not so much as dreame of any returne. It is a common fault among vs, that in outward profession we cleaue to 20 Christ, & yet in affection and practise we cleaue to the world, and walke after the lusts of our owne hearts. This is in shew to goe forward, but in deede to turne backe againe. But our dutie is, in thought, conscience, will, affection, word, and deede, to go on forward, and no way to goe backe. 25

Vers. 10.

In the former verse, Paul sets downe the Apostasie of the Galatians in generall tearmes, saying, How turne ye againe to the Elements of the world? In the 10. verse, he shewes, what these Elements be, Ye obserued daies, and moneths, and times, and yeares. 30 By daies, are meant Iewish Sabbaths: by moneths, the feasts obserued euery moneth in the day of the new moone. By times, some vnderstand the feast of the Passeouer, the feast of Pentecost, and the feast of Tabernacies. But the word ( [...]) signifies, seasons, or fit times for the doing of this or that busines. So 35 is it translated, Act. 1. 7. It is not for you to know the times and seasons. It was the manner of the Gentiles to make difference of times in respect of good or bad successe, and that according to the signes of heauen. And it is very likely, that the Galatians obserued daies not onely in the Iewish, but also in the heathenish [Page] manner. By yeares, are meant euery seuenth yeare, and the Iubelie yeares, which the Galatians obserued after the fashion of the Iewes.

Againe, there is a fourefold kind of obseruation of daies; one naturall, the other ciuill, the third Ecclesiasticall, the fourth superstitious. Naturall is, when daies are obserued according to 5 the course of the sunne & moone, Gen. 1. 14. thus day follows night, and night followes day, and euery yeare hath foure seasons, spring, sommer, autumne, winter. And the obseruation of these times, is according to the law of nature. Ciuill obseruation is, when set times are obserued for husbandrie, in planting, setting, 10 reaping, sowing: for houshold affaires, and for the affaires of the commonwealth, in keeping of faires, and markets, &c. And thus to obserue daies, is not vnlawfull. Ecclesiasticall obseruation of times is, when set daies are obserued for orders sake, 15 that men may come together to worship God: these daies, are either daies of thanksgiuing, or daies of humiliation. Of daies of thanksgiuing, take the example of the Iewes, Hest. 9. 26. who obserued yearely the feast of Purim, for a memorie of their deliuerance. In like manner they appointed and obserued the 20 feast of Dedication: and it seemes that Christ was present at Ierusalem, as an obseruer of this feast. Ioh. 10. 22. And thus for orders sake, to obserue certaine daies of solemnitie, is not forbidden. Superstitious obseruation of daies, is twofold, Iewish, or heathenish. Iewish, when set daies are obserued with an opinion, 25 that we are bound in conscience to obserue them, and when the worship of God is placed in the obseruing of this or that time. Heathenish, when daies are obserued in respect of good or bad successe. Now then, to come to the point, the intent of Paul is onely to condemne the Iewish manner of obseruing of daies, 30 in these words, Ye obserue daies, moneths, yeares: and the heathenish manner, in these words, ye obserue seasons.

Against this interpretation, the place of Paul may be obiected, Rom. 14. 6. He that obserues the day, obserues it to the Lord. Ans. Indeede Paul in these words excuseth the Romanes that 35 obserued daies, and saith, that their intention was to obserue them to the honour of God: and this he saith, because as yet they were not fully instructed touching Christian libertie: but withall, let it be remembred, that in mild sort he notes this to be a fault in them, when he saith, that they were weake in faith. Now [Page] the case was otherwise with the Galatians: because they obserued daies after they had bin informed touching their libertie in Christ: and withall they placed their saluation, in part, in the obseruation of daies: and thus they mixed the Gospel with the law. And therefore they were iustly to be blamed. 5

Againe, it may be obiected, that now in the time of the new Testament, we in religious manner obserue the Lords day. Ans. Some men both godly and learned are of opinion, that the Lords day was appointed by the Apostles for orders sake: and that it is in the libertie of the Church to appoint the Sabbath 10 vpon any other day in the weeke, because they say, all daies without exception are equall: and they adde further, that when the publike worship of God is ended, men may then returne to their labours, or giue themselues to recreation, on the Lords day. But this doctrine seemes not to stand with the fourth commandement. 15

It seemes to be a truth more probable, that euery seauenth day in the weeke, must be set a part in holy rest vnto God: for this is the substance of the fourth commandement. And it is also very probable, that the Sabbath of the new Testament is limited 20 and determined by our Sauiour Christ to the Lords day. For Paul and the rest of the Apostles obserued the first day of the weeke for a Sabbath day, Act. 20. 7. and he saith, Whatsoeuer ye haue heard, and what ye haue seene in me, that doe. Phil. 4. 9. Againe it was the decree or constitution of Paul, that the collection 25 for the poore should be the first day of the weeke at Corinth: now this collection in the Primitiue Church, followed preaching, praier, sacraments, and it was the conclusion of all other exercises in the assemblie. 1. Cor. 16. 2. And this first day of the weeke is called the Lords day, Apoc. 1. 11. and it is so called, 30 because it was dedicated and consecrated to the honour of Christ our Lord. And who is the author of this Dedication but Christ himselfe the Lord of the Sabboth? It is alleadged, that the Sabbath, and the commandement touching the Sabbath, is Ceremoniall: and vpon this ground, they take libertie, 35 & keep no Sabbath at all But the truth is, that the commandement touching the Sabbath is not wholly Ceremoniall. It may be, the first words, Remember the Sabbath day to sanctifie it, and the words, In it thou shalt doe no manner of worke, &c. are spoken of the Iewes Sabbath: but the wordes, Sixe daies shalt thou labour,[Page]and the seuenth day is the Sabbath of the Lord thy God, are morall, and containe a perpetuall truth. Therefore the words of Paul must be conceiued with an exception of the Sabbath day, which is the seuenth day in euery weeke; which day Christ hath limited by his Apostles, to the Lords day.

The vse. This text of Paul discouers vnto vs a great part of 5 the superstition of the Popish Church, in the obseruation of holy daies. First, beside the Lords day, they appoint many other sabbaths: whereas it is the priuiledge of God to appoint an ordinarie day of rest, and to sanctifie it to his owne honour. Secondly, 10 they bind mens consciences to the obseruation of their holy daies, which Paul here forbids, and Col. 2. 16. Thirdly, they place the worship of God in the obseruation of their holy daies: but God is worshipped in vaine by mens precepts. Matth. 15. Fourthly, they place a great holines in their festiuall 15 daies, more then in other daies. Fiftly, they dedicate many of their holy daies to the honour of Saints and Angels: whereas the dedication of ordinarie and set daies, is a part of diuine or religious worship. Lastly, their holy daies for number are more then the festiuall daies of the Iewes: and thus they bring people 20 into their old bondage, nay to a greater bondage then euer the Iewes indured, in respect of daies and times. It may be said, that the Church of the Protestants obserue holy daies. Ans. Some Churches doe not: because the Church in the Apostles daies, had no holy day, beside the Lords day: and the 4. commandement 25 inioynes the labour of sixe daies. Indeede the Churches of England obserueth holy daies, but the Popish superstition is cut off. For we are not bound in conscience to the obseruation of these daies: neither doe we place holines or the worship of God in them: but we keepe them onely for orders 30 sake, that men may come to the Church to heare Gods word. And though we retaine the names of Saints daies, yet we giue no worship to saints, but to God alone. And such daies as contained nothing in them but superstition, as the conception and assumption of the virgin Marie, we haue cut off. Thus doth the 35 Church with vs obserue holy daies, and no otherwise. Indeede the ignorant multitude among vs faile greatly in the obseruing of daies. For they greatly solemnise the time of the birth of Christ, and then they keepe few or no markets: but the Lords day is not accordingly respected: and men will not be disswaded [Page] from following of faires on that day.

Againe, to obserue daies of good & bad successe, according to the constellations of the heauens, is an heathenish fashion to be auoided. For it is here condemned in the Galatians. Here therefore, we must be put in minde, not to obserue the planetarie houres: for men suppose that the houres of the daie are ruled 5 by the planets, and hereupon, that some houres are good, and luckie (as they say) and some vnluckie: that men are taken with planets, and borne vnder vnluckie planets. But these are heathenish conceits. Neither must we respect our Horoscope or the time of our birth, and the constellation of the heauens thē, 10 as though we could hereby know, what should befall vs to the end of our daies. And we must not put difference of daies, as though some were luckie vnto vs, and some vnluckie, according to the course of the starres. The like I saie of the Criticall daies, that is, the 7. and the 14. daie after that a man beginnes to 15 be sicke. For they are groūded vpon the aspects of the moone, which are not to be regarded. And the Climactericall years are not to be obserued as dangerous and dismall. The obseruatiō of the signes, is of the same nature. For the 12. signes are nothing 20 els, but 12. parts of the first mooueable, which is but a supposed heauen. Therefore there is no danger in the thing, but in our conceit. We are to feare God, and not to feare the starres: neither are we to make differences of daies in respect of them, as though the affaires we take in hand, should prosper 25 the better or the worse, in respect of their different operation. Gods commandement is, Feare not the signes of heauen. Ierem. 10. 2. And good reason. For no man can by learning knowe the operation of the starrs: because their lights and operations are all mixed togither in all places vpon earth: and therefore 30 no obseruation can be made of this or that starre, more then of this or that hearbe, when all hearbes are mixed and compounded togither. Againe, the operation of the starres is by their light, and light hath no operation but in heat or cold, moisture or drinesse. In this respect, (though we may well obserue the 35 full and the change of the moone) it is foolishnesse to ascribe the regiment of our affaires to the starres, they beeing matters contingent, which depend on the will and pleasure of man. Lastly, it is a great ouersight to hold sundrie of the starres to be malignant and infortunate, in respect of vs: whereas they are [Page] the creatures of God, and their light serues for the good of man. In a word, we are not to make difference of daies, neither in respect of holines, nor in respect of good or badde successe.

V. 11. I am afraid, &c.

In these words, the Apostle sets forth the greatnesse of the 5 Apostasie of the Galatians, by the effect thereof, which was to cause him to feare, least he had bestowed labour in vaine amōg them.

First the occasion of the words must be considered, and that is expressed in the former words. ye obserue daies and moneths. 10 And hereupon he saith, J am in feare of you. And thus Paul teacheth, that workes set vp as causes of saluation with Christ, make void the Ministerie and grace of God. It may be said, this is meant of ceremoniall workes, and so it is true. I answer, it is indeed spoken of ceremoniall workes, but it must be inlarged 15 to all workes without exception. For Paul saith, c. 5. v. 3. If ye be circumcised, ye are bound to fulfill the whole lawe. Hence then it followes, that the doctrine of iustification by workes, is an errour in the foundation, and beeing distinctly, and obstinately 20 maintained, there is no hope of saluation.

Againe, here we see the fidelitie of the Apostle Paul, and it stands in two things: the first is, his painefull and wearisome labour, to gaine the Galatians to God. The second is, his care that the foresaid labour be not in vaine. And in this example 25 of his, we learne three things. The first, that they which are, or desire to be dispensers of the word, must doe it not for the bellie, or for lucres sake, or for the praise of men, but simply for this ende, that they may gaine soules to God. The Scribe that would haue followed Christ for gaine, was repelled with this 30 answer, that Christ had not so much as a place where to lay his head, Math. 8. 20. and to preach for by-respects, is to make a marchandise of the word of God, 2. Cor. 2. 17. The second is, that ministers after the example of Paul, must be labourers indeed, 1. Cor. 3. 9. and workemen, 2. Tim. 2. 15. And they must 35 shewe themselues to be so, by their care and industrie in winning soules to God. And it is not sufficient now and then to make a discourse vpon a text. Thirdly, Ministers of the word must be watchmen. Ezech. 3. 14, and Heb. 13. 17. their office is not onely to gaine and call men to God, but also to preserue [Page] and keepe them in Christ, which are alreadie called.

Thirdly, here we see the condition of the Church of Galatia, and of all other visible Churches vpon earth, that they are subiect to Apostasie. It may be said, how can this be, considering true beleeuers cannot fall away? Ans. In the visible church 5 on earth, there are foure kinds of beleeuers. The first are they, which heare the word without zeale, and they are like the stony ground. The second are they, which heare, knowe, and approoue the word. The third are they, which heare, knowe, and approoue the word, and haue a taste of the power thereof, and 10 accordingly yeeld some outward obedience. The fourth are they, which heare, knowe, approoue, and keepe the word, in that they beleeue it, and are turned into the obedience of it. The three first may fall quite away, the fourth cannot. And by this meanes it comes to passe, that visible Churches vpon earth 15 may fall away: because of them that professe the faith, three to one may vtterly fall away.

The vse. This must teach vs that are members of the visible Church, to feare and to suspect our selues: and not to content our selues, because we haue some good things in vs: but we 20 must labour to be sealed vp to the daie of our redemption, and to lay vp a good foundation against the time to come, 1. Tim. 6. 18. By seeking to haue in vs such good things, as are proper to the Elect, as vnfained faith in Christ, and conuersion to God from all our sinnes. 25

It may be demanded, how Pauls labour should be in vaine? Ans. It was in vaine in respect of his owne desire and affection to saue all the Galatians: secondly, it was in vaine, in respect of the whole bodie of that Church, wherof many were hypocrits. It was not in vaine in respect of the elect, nor in respect of the 30 counsell of God, Isa. 55. 11.

Againe, it may be demanded, what must be done when the labours of our callings are in vaine? Ans. We must follow the calling and commandement of God; whether we haue good successe or no, and whatsoeuer come of it. Paul feares least his 35 labour is in vaine, and yet he still labours. When Peter had laboured all night and caught nothing, he saith, at the commandement of Christ, In thy word will I cast out my net, Luk. 5. And thus to doe, (whatsoeuer follows) is true wisedome, and the feare of God. For it must suffice vs, that the worke we take in [Page] hand is pleasing vnto God. And though it be in vaine, in respect of men, it is not so before God. Isa, 49. 4. and 2. Cor. 2. 18. This must euery man remember in his place and calling, for the establishing of his minde against all euents.

V. 12. Be you as I, for I am euen 5 as you: I beseech you brethren: ye haue not hurt me at all.

The words in this verse, to the 16. verse, are an answer to an 10 obiection. The obiection is this, we see now by these sharpe reproofes, that Paul hath changed his minde toward vs, and that he hath turned his loue into hatred. The answer is, be as I, I am as you: the speech is very effectuall and significant, and it is 15 like the common prouerb, Amicus, alter ego, alter idem, that is, a mans friend is all one with himselfe. The sense of the words is, Be as I, looke that your minds be not estranged from me, but tender me euen as your own selues: for I Paul am the same that euer I was, I respect and tender you euen as mine own selfe. 20 And least the Galatians should say, see ye not how Paul commands imperiously, be ye as I? therefore he addes, I beseech you brethren, I command you not. In the next words he addes a reason of his answer, thus, Hatred presupposeth a hurt or wrong to be done: ye haue done me no hurt or wrong: therefore ye 25 may not thinke that I hate you.

When Paul saith, be as I: I am as you: we learne, that there must be a speciall and mutuall loue betweene the teachers and the people. Paul saith, that he did inlarge his heart for the Corinthians, and he requires the like of them, 2. Cor. 6. 11. 13. 30 Teachers must shewe their loue, by tendering the saluation of the people by all meanes, euen as their own soules. Paul could haue found in his heart to haue beene accursed for his countrimen the Iewes, Rom. 9. [...]. He desired that he might be offered vp as a drinke offering vpon the sacrifice of the faith of the 35 Philippians, Phil. 2. 18. When the Israelites had sinned, Moses stands in the breach, as it were in the face of the Canon, betweene the wrath of God and them, by his praier to stay the iudgement of God, Psal. 106. 23. Againe, the people must shew their loue to their teachers; first, by praying for them, as for [Page] themselues, Rom. 15. 30. secondly, by hauing in singular price the worke of the Ministery, 1. Thess. 5. 13. and that is, by wholsome doctrine to repaire the image of God, and to erect the kingdome of God in the hearts of men. When this thing is loued and desired, then are Ministers loued. This mutuall loue is of great vse, it incourageth people to obay, and the Preachers 5 of the word to labour in teaching.

When Paul saith, I beseech you brethren, he shewes what moderation is to be vsed in all reproofes. He tells the Galatians his minde plainly to the full: and withall he indeauours to shew his owne loue to them, and to keepe theirs. 10

It may be asked, how Paul can say, Ye haue done me no hurt at all. For when a beleeuer in Corinth committed incest, Paul tooke it for a wrong to himselfe? 2. Cor. 2. 10. And no doubt, to call the doctrine of the Apostle into question, was a great wrong vnto him? I answer, the wrong was no wrong in his estimation 15 and affection, who was content to put vp, and to forgiue the wrong. Here we see the meeknes of Paul, in that he quietly beares the crosses and wrongs laid vpon him. The like was in Moses, who 40. yeares together indured the bad manners of the Israelites, Act. 13. 18. but the perfect example of this 20 vertue is in Christ, who saued thē that crucified him. We likewise are to exercise our selues in this vertue. And that we may indeede so doe, we must first of all haue a sense of our spirituall pouertie, and a faith in the mercie, presence, and protection of God. 25

Againe, marke the minde of the Apostle, that he may winne soules to God; he is content to suffer any wrong. The Priests and Iesuits among vs in England, are content to venter life and limme that they may win Proselytes to the Church of Rome: much more then must the true Ministers of the Gospel be 30 content with any condition, so they may gaine men to God. In this case, hurts and abuses, must be no hurts, nor abuses.

13 And ye know how through the infirmitie of the flesh, I preached 35 the Gospel vnto you at the first:

14 And the triall of me which [Page]was in my flesh ye despised not, neither abhorred: but receiued me as an Angel of God, yea as Christ Iesus.

5 15 What then was your felicitie? for I beare you record, that if it had beene possible, you would haue 10 plucked out your eyes to haue giuen them to me.

15 16 Am I therefore become your enemie, because I tell you the truth?

The answer to the Obiection in the former verse was this; 20 Be as J: I am as you. And the reason was this: hatred presupposeth an offence: ye haue done me no offence or hurt: therefore ye may not thinke that I hate you. The minor is in the 12. v. the conclusion in the 16. v.

Againe, the minor [ye haue done me no hurt] is confirmed in the 13, 14, 15. verses. The summe of the Argument is this: 25 Though my outward condition was subiect to contempt; yet did the Galatians shew loue and reuerence to me: therefore ye did me no hurt. Againe, Paul sets forth both the parts of his argument. And first of all he describes his owne condition, by three things: that he preached in weaknesse of the flesh: that he 30 preached the first: that he preached hauing the triall of himselfe in his owne flesh. Secondly, the loue and reuerence of the Galatians is set out by three signes, or effects: they despised him not; they receiued him as an Angel, or as Christ himselfe: they would haue plucked out their eyes to haue done him good. 35

The first thing in Pauls condition is, that he published the Gospel in the infirmitie of his flesh, that is, in a meane and base estate, without the shew of humane wisdome, and authority, and subiect to many miseries. In this sense Paul opposeth infirmitie to [Page] the excellencie of humane wisdome, 1. Cor. 2. 1. 3. and vnder it he comprehends all the calamities and troubles that befell him. 2. Cor. 12. 10.

This was the condition of the rest of the Apostles. For they were but fishers, and preached the word in their fisherlike simplicitie. Nay, this was the condition of Christ himselfe. For he 5 hid the maiestie of his godhead vnder the vaile of his flesh: and his outward man was subiect to reproch, and contempt. Isa. 53. 3. And this is the Order of God. The word must be dispensed in the infirmitie of mans flesh for sundrie causes. First, that we 10 might not exalt our teachers aboue their condition, who are no more but instruments of grace. When the men of Derbe and Listra would haue offered sacrifice to Paul, and Barnabas, Paul forbids them, saying, that they were men subiect to the same passions with themselues, Act. 14. 15. The second cause, that we 15 might ascribe the whole worke of our conuersion not to men, but to God alone. 2. Cor. 4. 7. The third is, that God might by this meanes confound the wisdom of the world, and cause men that would be wise, to become fooles, that they might be wise. 1. Cor. 3. 18. The last is, that we might be assured, that the doctrine 20 of the Apostles is of God: because it preuailes in the world without the strength and pollicie of man.

And as the word is preached in weaknes, so it is beleeued of men; and the grace of God is conferred to vs, and continued in vs, in the weaknes of the flesh. Gods loue is shedde abroad 25 in the hearts of men: but when? euen then, when we are in the midst of manifold afflictions. Rom. 5. 2. 5. Paul beares about him the mortification of our Lord Iesus, not for his damnation, but that the life of God might be manifest in his mortall flesh. 2. Cor. 4. 10. And he saith plainly, that the grace of God is made 30 perfect through weaknesse. 2. Cor. 12. 9. By this we are taught a high point in religion, and that is, not onely to be content with the miseries and troubles of this life, but to reioyce therein: because when we are weakest, we are strongest: and when we thinke our selues forsaken of God in the time of distresse, we 35 are not forsaken indeede, but haue his speciall fauour and protection. 2. Cor. 12. 10. Let this be thought vpon: for the works of God in the cause of mans saluation, are in, and by their contraries. This is the manner of Gods dealing.

The second thing is, that Paul preached the Gospel to the [Page] Galatians at the first, as it were breaking the ise, where none had preached before. In this he claimes his priuiledge, that he was to be esteemed as a master-builder, that laid the foundation of the Church of Galatia: and withall he giues a close item to the false Apostles, who did not plant Churches, but onely corrupt them after they were planted. Againe, Paul here notes the condition 5 of Gods Church, or kingdome: in which first comes the husbandman and sowes good seede, and then after comes the deuill with his tares, Matth. 13. 24. and all this is euident in the Church of Galatia, first planted by Paul, and then seduced by 10 false teachers.

The third thing is, that Paul preached bearing about him the triall of God. This triall is a worke of God whereby he discouers vnto vs, and to the world, either the grace or the corruption of our hearts. Thus God tried Abraham, Hebr. 11. 17. the 15 Israelites, Deut. 6. 1. and Ezechias, 2. Chron. 32. 31. and Paulin this place.

The vse. We must not thinke it strange, when we are afflicted any way. Nay, we must looke for trialls, and be content when they come. 1. Pet. 4. 12. Iam. 1. 2. We are either gold in 30 deede, or gold in shew; if in deede, we must be cast into the furnace, that we may be purged: if we be gold in appearance, we must againe into the furnace, that we may be knowne what we are. The best vine in the vinyard must be lopped and cut with the pruning knife, that it may beare the more fruit. Ioh. 25 15.

Againe, we must take heede least there be any hidden corruptions raigning in our hearts: and we must labour to be indeede that which we appeare to be. For we must be tried by God: and then that which now lies hidde, shall be discouered 30 to our shame.

Lastly, we must looke to it, that there be soundnes of grace in vs, that we may be able to beare the trialls of God, and shew forth some measure of faith, potience, obedience.

The first signe of Reuerence in the Galatians is, that they did 35 not despise Paul in his base condition. This is a matter of commendation in them, and it is to be followed of vs. And he is a blessed man that is not offended at Christ, Math. 11. 6.

The second signe of reuerence is, that they receiued Paul as an angel of God, or as Christ Iesus. Here first we must distinguish [Page] betweene Pauls person, and his doctrine or ministerie. And he is said to be receiued as an angel, or as Christ: because his doctrine was receiued euen as if an angel, or Christ had deliuered it. Secondly, we must put a difference betweene an Apostle, and all ordinarie pastours and teachers. And to be receiued as an angel, or as Christ, properly and simply concerns Paul, and the 5 rest of the Apostles. For to them it was said, it is not you that speake, but the spirit of the father in you, Math. 10. 20. Againe, he that heareth you heareth me, he that despiseth you despiseth me, Luk. 10. 16. The Apostles were called of God immediately, 10 taught and inspired immediately, and immediately gouerned by the spirit, both in preaching and writing, so as they could not erre in the things which they deliuered to the Church: and therefore they were to be heard euen as Christ himselfe.

As for other ordinarie teachers, they are in part and in the 15 second place to be heard as angels, and as Christ so farre forth as they follow the doctrine of the Apostles. Thus are they also called the angels of the couenant, Math. 2. 7. And Embassadours in the stead of Christ, 2. Cor. 5. 21.

Here Paul notably expresseth the Authoritie and honour 20 of an Apostle, which is to be heard euen as Christ himselfe: because in preaching he is the mouth, and in writing the hand of God. This authoritie is to be maintained: and the consideration of it is of great vse. The Papists say, we know the scripture to be the word of God, by the testimonie of the Church: but 25 indeede the principall meanes whereby we are assured touching the truth of Scripture, is, that the books of scripture were penned by men, whose writings, and sayings, we are to receiue, euen as from Christ himselfe, because they had either Propheticall or Apostolicall authoritie, and were immediately taught 30 and inspired in writing: and all this may be discerned, by the matter, for me, and circumstances of the foresaid books.

Secondly, they are to be blamed that call the Pope the De consid. ad Eugen. spouse of the Church, and Christ by annointment (as Bernard did) for thus is he more then an Apostle. 35

Thirdly, here we see the goodnesse of God, that doth not speake to vs in his maiestie, but appoints men in his stead, who are his embassadours to beseech vs to be reconciled to him.

Fourthly, there must be fidelitie in teachers, because they stand in teaching, in the stead of Christ: and therefore must [Page] onely deliuer that which they knowe to be the will of Christ.

Fiftly, They must haue a speciall care of holinesse of life, because they speake in the name and roome of God. Read Leuit. 10. 2.

Sixtly, the people are to heare their teachers with all reuerence, euen as if they would heare the very angels of God, or 5 Christ himselfe.

Seauenthly, the comfort of the Ministerie is as sure and certen, as if an angel came downe from heauen, or Christ himselfe to comfort vs: so be it we doe indeed truely turne to God and repent. 10

Vers. 15.

What was your felicitie?] that is, you esteemed it to be your felicitie, that you receiued me and my doctrine. Ye would haue plucked out your eies and haue giuen them to me] a prouerbiall 15 speech, signifying the speciall loue of the Galatians to Paul, so as nothing which they had could be to deare for him. If it had bin possible] this he saith, because no mā can pluck out his eie to doe another man good: or thus, no man can possibly giue his eie and the sight thereof to another. 20

In these words Paul sets downe the third signe of the loue and reuerence which the Galatians shewed to him: and that is, that they thought themselues happie by reason of Pauls Ministerie, and would haue parted with their owne eies for his good. 25

Hence we learne, that there is a felicitie after the time of this life, and that is, to receiue and imbrace the doctrine of the Gospell So saith Christ else where. Luk. 8. 21. and 11. 18. Math. 7. 26. True happinesse stands in our reconciliation with God in Christ. And this reconciliation is offered and giuen vs on gods 30 part by his word and promise, and it is receiued of vs, when we turne to God; and by faith rest on the said promise. To be in Gods kingdome is happinesse: and this is the kingdome of God, when we resigne our selues in subiection to his will and word. The preaching of the word is the key of this kingdome, 35 Matth. 16. 19. and when it is receiued into our hearts by faith, heauen is set open vnto vs euen in this life, Ioh. 1. 51.

The Philosophers therefore haue erred, that place our happinesse in honours, riches, pleasures, or in ciuill vertue.

[Page] Secondly, our common people are deceiued, who thinke because they deale truely, and iustly before men, that they are in as good a case, as they that heare all the sermons in the world: as though true happinesse stood in ciuill conuersation.

Thirdly, this doctrine serues to beate downe a point of naturall Atheisme in the heart of man, which makes many thinke 5 it a vaine thing to serue God, and to heare his word, Iob. 21. 15. Mala. 3. 14. Dauid was troubled with this corruption, Psal. 73. 15. Many of them which professe the name of Christ, will not be brought to keep the Sabbath daie: and in their dealings they 10 vse fraud, and lying as other men doe: and all is because they thinke they cannot liue by their religion.

Fourthly, the onely way to establish a kingdome or common wealth, is to plant the Gospell there: for this makes an happie people: And this is the maine cause of our happinesse 15 and successe in this church and land. And the obedience of the Gospel is it that makes euery man in his trade, office, and calling whatsoeuer it be, to prosper. Read Psal. 1. 3.

5. On the contrarie, they are wretched and miserable that liue without the Gospell, Prou. 29. 18. 2. Cor. 4. 3. 2. Tim. 20 3. 7.

6. To receiue the doctrine of the Apostles, is an vnfallible marke of the Church of God. For this is it that makes a people blessed and happie.

7. We may not despise the preaching of the word, 1. Thes. 25 5. 20. If we doe, we despise our owne happinesse. If it be said, Preachers sometime are deceiued. Answ. Marke the addition of Paul, Prooue all things, hold that which is good, 2. Thess. 5.

Touching the speciall loue of the Galatians to Paul, First it may be demanded, what was the cause of it? Answ. The very 30 Ministerie of the Apostle, whose office it was to make Disciples, Math. 28. 19. and so to plant the Church of the new Testament. And for this cause, he had a priuiledge to preach the truth, so as he could not erre in things which he deliuered to the church. 2. He preached with authority, as hauing power to 35 correct rebellious offenders 2. Cor. 106. and 1. Cor. 4. 3. he preached with vnspeakeablle diligence. Read. Act. 20. 31. 4. He had a prerogatiue, (as the rest of the Apostles had) after he had made disciples by imposition of hands to giue vnto them the extraordinary giftes of the Holy Ghost Act. 8. 17. And [Page] these are the meanes whereby this speciall loue was procured.

Secondly, it may be demanded, whether the Galatians did not more then keepe the law, when they would haue plucked out their owne eyes, and haue giuen them to Paul? for thus they loue him more then their owne selues. Ans. The commandement [Thou shalt loue thy neighbour as thy selfe] doth not prescribe 5 that we must in the first place loue our selues, and then in the second loue our neighbour: but it setts downe the right manner of louing our neighbour, and that is, to loue him, as hartely, and vnfainedly, as our owne selues. 10

The measure of loue is expressed when Christ saith we must loue on another, as Christ loued vs. Ioh. 13. 34.

There is a certen case in which we must consider our neighbour not only as a neighbour, but also as a speciall instrument of God: and thus are we in some respectes to loue, and to preferre him before our selues. Thus a subiect is more to loue the 15 life of his prince then his own life. Thus Paul was content to be accursed for the Israelites, Rom. 9. 1. And the Galatians would haue giuen their eies to Paul, that was so worthy an instrument of the grace of God. 20

In their example we are taught to be willing to forsake the dearest things in the world for the Gospell of Christ, euen our eies, hands, feete, yea and our life.

Vers. 16.

Because I tell you the trueth.] We must after Pauls example 25 speake the truth to all men, Eph. 4. 25. Am I therefore your enemie] the conclusion of the Apostles argument. Here we see a corruption of nature, which makes vs that we cannot abide to heare the truth in things that are against vs. We hate them that 30 speake the truth: selfe loue makes vs conceiue the best things of our selues. Here then learne

1. To search thy heart and life, that thou maiest know the very worst by thy selfe: If thou wilt not know it now, thou shalt know it to thy shame in the day of iudgement. 35

2. Be vile and base in thine owne opinion, Iob. 34. last.

17. They are iealous ouer you amisse: yea they would exclude you,[Page]that ye should altogether loue them.

18 But it is good to loue earnestly alwaies in a good cause; and not onely when I am present with you. 5

The word zeale, hath many significations; here it is fittely translated ielousie. Ye are ielous] hereby much is signified; that there is a spirituall marriage betweene Christ and his Church: 10 that the Church is the Bride, Christ the bridegroome, or husband, the Gospel an instrument drawne touching the marriage: the sacraments as seales, the graces of the spirit as loue-tokens, the Ministers of Christ, as friends of the bridegroome, and suters for him. In this respect they put on the affection of 15 Christ, and are zealous for him. This Ielousie is twofold, pretended ielousie, and true ielousie. Pretended ielousie is, when men falsely pretend the loue of the Church for Christs sake. Thus Paul saith, They are ielous, that is, they pretend a loue vnto you for Christs sake, but indeede they doe it amisse. And the reason 20 follows, They would exclude you, namely, from louing of me. Others read the wordes thus; they would exclude [...], vs: the difference in the Original is onely in one letter: and the sense is the same, that the false Apostles would exclude Paul from the loue of the Galatians, that they onely might be honoured and 25 loued.

Jt is good] These words may be vnderstood either of the Galatians, or of Paul. I rather choose to applie them to Paul, that for ielousie he may make an opposition betweene himselfe, and the false teachers. The sense is this: that ielousie is a good 30 thing, if it be in a good cause, that is, if it be indeede for Christs sake, and be alwaies the same. And Paul addes further, that this kind of ielousie is in himselfe: because he is ielous ouer the Galatians not onely when he is present with them, but also when he is absent: and this he further confirmes in the two next 35 verses.

The scope. In these wordes, Paul meetes with a conceit of the Galatians: for they might happely say, that their new Teachers loued them exceedingly, and were zealous for their saluation. Paul therefore answers by a comparison, thus: they are [Page] ielous ouer you, but it is amisse: nay, ielousie for you is good. The first part of the comparison is in the 17. verse, the second in the 18.

The vse. When Paul saith, that the false Apostles were ielous ouer the Galatians amisse, he sets out the fashion of men in the world, which is to doe things which are good in their 5 kind, but to doe them for wrong ends. It is an excellent office to preach the word, but some doe it of enuie and contention, Phil. 1. 15. others make marchandise of the word. It is an excellent thing to imbrace the Gospel: and yet many men doe it 10 amisse, for feare, or for honour, or for profit, or for other sinister respect, and not for the Gospels sake. This temporall life is an excellent thing, yet few there are that know the ende of this life. For men commonly spend not their time to seeke the kingdome of heauen, and to serue God in seruing of men, but 15 with all their might, they aime at honours, profits, pleasures: and thus they liue amisse not for the honour of God, but for themselues. This must teach vs not onely to doe good, but to doe it well, and to propound good ends to our selues: and to seeke to be vpright in the statutes of God. Psal. 119. 80. To 20 this ende, three things must be done. First, we must set before vs the will and commandement of God, and this must mooue vs to doe the good we doe. Secondly, the outward action must be conformable to the inward motions of the inward man: and they must both goe together. Thirdly, we must directly intend 25 to obay God in the things we doe, and to approoue our hearts and doings to him.

In that the false Apostles are saide to be ielous, or zealous, we see how nature can counterfeit [...] grace of God: and that which the child of God doth by [...] that the naturall man can doe by nature. Thus Pharao fa [...] repentance, Exod. 9. 30 27. and Ahab, that sold himselfe to worke wickednes, 1. king. 21. 27. and Iudas in the midst of his despaire is said to repent. Matt. 27. 1. Daily experience shewes the like in such persons, who in their extremitie, with teares vse to bewaile their liues past, and 35 with many vowes, and protestations, promise amendment: and yet afterward when they are on foote againe, they returne to their old bias. In a word, there is nothing that the godly man doth by the spirit of God spiritually, but an hypocrite may doe the like carnally. Nature can play the part of the ape in imitating [Page] good things. Therefore it stands vs in hand to praie, and examine our hearts, least we be deceiued in our selues. For there may lie a depth of deceit and falshood lurking in the heart. And that we be not deceiued, two things must be obserued. One is, that we must cherish in our hearts an vniuersall hatred of all and euery sinne; first in our selues, and then in others. 5 The second is, that we must be changed and renewed in our minds, consciences, and affections.

Thirdly, here we see the propertie of enuie, and Ambition, in these false teachers. Paul must be excluded from the loue of the Galatians, that they alone may be loued. Thus Iosua would 10 haue excluded Eldad and Medad from prophesying, and he would haue Moses to be the onely prophet: but Moses saith, I would to God all the people could prophecie. Num. 11. 29. Iohns disciples would haue excluded Christ baptising: but Iohn saith, He must increase, and I must decrease. Ioh. 3. 30. The disciples 15 of Christ would haue excluded one that cast out deuills in the name of Christ, but did not follow him, and Christ forbad them. Luk. 9. 49.

Lastly, we here see the propertie of deceiuers is to make a 20 diuision betweene the Pastors and the people.

Beside the former pretended ielousie, there is a good ielousie, which the Apostle takes to himselfe, and els where he calls it the ielousie of God. 2. Cor. 11. 2.

This ielousie presupposeth the office of the Apostles, and 25 all Ministers, which stands in three things. The first, is, to become suters to the Church, or to the soules of men, in the name of Christ, and to make the offer or motion in his name, of a spirituall marriage: and this is done in the ministerie and dispensation of the Gospel. The second is, to make the Contract betweene 30 mens soules and Christ. Now to the making of a contract, the consent of both the parties (at the least) is required: Christ giues his consent in the word, Ose 2. 20. and we giue our consent to him and choose him for our head, when we turne to God, and beleeue in Christ. And the ministerie of the word 35 serues to signifie the will of Christ vnto vs, and to stirre vp our hearts to an holy consent. The third is, after the contract, to preserue them in true faith, and good life, that they may be fit to be presented to Christ in the day of iudgement, and so be married to him eternally: for then, and not before, is the marriage [Page] of the lambe. These duties are all noted by Paul, when he saith, that he prepared the Corinthians that he might present them as a pure virgin vnto Christ. 2. Cor. 11. 2. And because this charge and office is laid vpon the Apostles and Ministers: therefore they are said to be ielous. 5

This Ielousie stands in three things. The first is, to loue the Church, indeede and truth, for Christs sake. The second is, to feare least by reason of weaknes, and by meanes of the temptations of the deuill, the Church and they that beleeue, should fall away from Christ. The third is, after the fall of the church, 10 to be angrie with holy anger and indignation, for Christs sake. Thus Moses was ielous, when the Israelites worshipped the golden calfe: and Elias with like zealessue the priests of Baal. Thus is Paul said to be ielous in this place, and Act. 14.

If the Apostle be thus ielous, how much more then is Christ 15 himselfe ielous, who hath espoused himselfe to his Church? This plainly shewes, that he cannot brooke either Partner, or deputie. And therefore his sacrifice on the crosse must stand without the sacrifice of the masse, his intercession without the intercession of Saints, his merits without the merit of workes, 20 his satisfaction without any satisfaction of ours. He will haue the heart alone, and all the heart, or nothing: and he will not giue any part of his honour to any other.

This Ielousie in the Ministers must teach all faithfull seruants of God, that they keepe themselues as pure virgins for 25 Christ, and set their hearts on nothing in the world, but on him. Therefore they must hunger after Christ: they must account all things dongue for him: they must haue their conuersation in heauen with him: and loue his comming vnto thē by death. Psal. 45. 10. Contrariwise they that set their hearts on 30 any other thing beside him, are said to goe a whoring from him, and therefore they are accursed. Psal. 73. 27. Thus many Protestants doe in their practise, whatsoeuer they professe. Thus doth the Church of Rome both in word and deede. For beside Christ shee hath many other louers: and shee goes a whoring 35 after them when shee worships Angels and Saints, the images of God, and Christ, with religious worship.

Againe, by this we are put in minde to yeeld an vniuersall subiection to Christ: for this is the dutie of the espoused wife to her husband.

[Page] Lastly, that good things may be well done, good ends must be propounded: and we must be constant in the good which we doe. And thus Paul saith, it is a good thing to be iealous.

19. My little children of whome I trauell in birth againe, till Christ 5 be formed in you.

20. I would I were nowe with you, that I might change my voice: 10 for I am in feare of you.

Paul hath said before, that his iealousie ouer the Galatians was good: because it was in a good cause, and it was constant, not only 15 in his presence, but euen in his absence: and this he declares here by two signes: his loue now in his absence, in the 19. verse, and his desire in the second verse.

The word, [...], translated, I trauel in birth, signifies not only, the trauel of the woman at the birth of the child, but also the 20 painefull bearing thereof, before the birth. And the words haue this sense, O ye Galatians, once heretofore I bare and brought you forth, when I first preached Christ vnto you: and because now ye are reuolted from my doctrine, I am constrained once againe to beare you, and to trauell with you in my Ministerie, 25 till by the operation of the Holy Ghost, the right knowledge, and the true image of Christ defaced by the false Apostles, be once againe reformed and restored.

In these words (my little children) Paul takes to him the condition of a mother, and he signifies his most tender and motherly 30 affection to the Galatians. It is the fashion of mothers, when their children prosper and doe well, to reioyce, when they are sicke, or die, to mourne exceedingly, and to be mooued with pitie and compassion. The Galatians deserued no loue at Pauls hand: for their Apostasie was very foule: yet 35 because there were some good things remaining in them, and there was hope of recouerie, he inlargeth his bowels towards them, and shewes his loue with compassion. If this be the case with Paul, then great is the loue and compa [...]ion of God to [Page] his children. If the child be sicke, and froward, the mother doth not cast it forth of the dores, but shee tenders it, and carefully lookes vnto it: much more then will the Lord haue pittie and compassion. Here then a maine comfort is to be remembred: if we be of the number of them that beleeue in Christ, haung vice, & hauing a care to please God, our weakenesses and falls 5 of weakenesse, doe not abolish the mercie of God, but are occasions to illustrate the same. The weekenesse of the chide stirs vp compassion in the mother: and Dauid saith, as a father hath compassion on his children, so hath the Lord compassion on them that feare him: and marke the reason: for he knowes our frame, & that 10 we are but dust. Psal. 103. 14.

When Paul saith, I trauell, he signifies the measure of his Ministeriall paines, that they were as the trauell of a woman with child: and this he shewes plainely in the particulars, 2. Cor. 11. 23. Elias, that was sent in his time to restore religion, 15 was at length so wearied in this businesse, that he desired the Lord to take him out of the world, 1. King. 19. 4. The paines of the prophet Isai, made him crie, My leannes, my leannes; & Ieremie cries, my bellie my bellie: signifying that his griefes and his paines in the Ministerie, were as the paine of the Colicke. By 20 this we see, that they haue much to answer for before God, that are in this calling, and yet take little or no paines therein. And that they which take the most paines, come farre short of their dutie.

Againe, when he saith, I trauell, he signifies the dignitie of 25 the ministerie, that it is an instrument appointed of God for the worke of regeneration: for Paul compares himselfe to a woman in trauell, and the worke of his ministerie, to the trauell it selfe, whereby children are borne to God. This serues very well to stoppe their mouthes, that condemne the vocall and 30 externall ministerie.

When he saith, I trauell againe, he teacheth, that if men fall after their first initiall repentance, there is still a possibilitie of mercie, and place for a second repentance. We must forgiue till seaventie seauen times, Mat. 18. 22. Much more will god doe it. 35 The parable of the prodigall son shewes, that they which fall frō God after their calling and first conuersion, may againe by newe repentance be recouered.

An obiection: Pauls second trauell presupposeth a second [Page] regeneration in the Galatians: and if they are borne againe the second time, then in their Apostasie they fell wholly from god. Answ. When Paul saith, J trauell againe, he doth not presuppose any second spirituall generation: for the child of God is but once begotten to the Lord, and Paul here calls the Galatians; little children, because euen in the time of their fall, the seede of 5 God still remained in their hearts. And because the image of Christ was againe to be reformed and restored in the Galatians, in this respect he saith, I trauell againe of you.

The end of Pauls ministerie is expressed in the words, till Christ be formed in you: that is, till (as it were) the counterfeit or 10 image of Christ be stamped and imprinted in your hearts. This image hath two parts. The first is, a Right knowledge of Christ in respect of his natures and offices, as they are set forth in the word. This knowledge was defaced in the Galatians, when they ioyned workes with Christ: for then they made him 15 to be an imperfect Sauiour. The second part of this image, is a Conformitie with Christ, Rom. 8. 29. It is twofold, conformitie in qualitie, and conformitie in practise.

Conformitie in qualitie is againe twofold. The first is a Conformitie to the death of Christ, when the vertue thereof works in 20 vs a death of sinne, and when we suffer as Christ suffered, in silence, contentation, obedience, subiecting our selues to the will of God. The second is, a conformitie to the resurrection or life of Christ, and that is, when we liue not onely a naturall, but also a 25 spirituall life, which is, to submit our selues to be ruled by the word and spirit of Christ.

Conformitie in practise is, when we carrie ourselues as Prophets in the confession of the name of Christ, in teaching, exhorting, and admonishing one another: as Priests to offer our 30 bodies and soules in sacrifice to God: as spiritual kings, bearing sway ouer the lusts and corruptions of our own hearts. And thus is Christ to be framed in the hearts of men.

The vse. Here we see, the end of all preaching, is to make sinnefull men to become new creatures, like vnto Christ: this is 35 the drift of the ministerie: and the doctrine that tends to this purpose, is sound and wholesome.

Againe, here we see, that in the new Testament, there is but one rule and order for all men, and that is the rule of Christ, Take vp thy crosse and follow me: and for this cause the Ministerie [Page] serues to frame Christ in the hearts of all beleeuers: Therefore the seuerall rules and orders of Monkes and Friars in the Church of Rome, are meere superstitions.

Furthermore, Paul here makes two degrees of Gods children; one is, when they are begotten of God, and Christ is formed in them. The second is, when they are begotten of God, 5 yet so, as they are as yet vnformed. Such were the Apostles when they confessed Christ to be the sonne of the liuing God, Math. 16. for then they knewe not the article of Christs death, resurrection, ascension, at that time, nor the manner of his kingdome. Of this sort was Rahab, when shee receiued the spies, 10 Heb. 11. for then shee was not informed in the religion of the Iewes, but only acknowledged the God of Israel to be the true God, and had a resolution to ioyne her selfe to the people of God. Of this sort were the Corinthians at the first. For they were carnall more then spirituall, euen babes in Christ, 1. Cor. 15 3. 3. This must teach vs, where we see any good thing in men, to cherish it. For though as yet they be not Christians formed, yet they may be Christians in forming.

When Paul saith, vntill Christ be formed, he shewes that the conuersion of a sinner is not wrought in one moment, but by 20 little and little, in processe of time. In the generation of infants, first the braine, heart, and liuer are framed: then the bones, veines, arteries, nerues, membranes: and after this, flesh is added. And the infant first begins to liue the life of a plant, by growing and nourishing: then it liues the life of a beast, by sense and 25 motion: and thirdly, the life of a man, by the vse of reason. Euen so God outwardly preuents vs with his word, and inwardly he puts into vs knowledge of his wil, with the beginnings or seeds of faith and repentance, as it were a braine and a heart: from these beginnings of faith and repentance, arise heauenly desires: 30 from these desires follows asking, seeking, knocking: and thus the beginnings of faith are increased, and men goe on from grace to grace, till they be tall men in Christ. And for this cause, we must with constancy vse the good means, in hearing, 35 reading, praying.

Lastly, we are all here put in minde to studie, and to vse all good meanes, that we may be like to Christ, specially in the disposition of the inward man. There is a spirituall madnesse in the mindes of many men: they thinke of nothing but of the fashion [Page] of their apparell, and of the trimming of their bodies: but let vs thinke how to imprint the gratious image of Christ in our hearts: thus shall we be louely, and haue fauour in the eyes of God.

Thus much of Pauls loue: now follows his desire in the 20. verse. In which I consider three things: the desire it selfe, I 5 would J were with you now: the ende of his desire, that I might change my voice: the occasion thereof, for I am in doubt of you.

When Paul saith, I would I were with you now, he shewes, that the presence of Pastours with their people, is a thing most necessarie. And there are two reasons thereof. One is, to preuent 10 spirituall daungers, which are manifold and continuall, in that the deuill seekes continually whome he may deuoure: and we fight against principalities and powers in heauenly things. In this respect Pastours are called watchmen, and ouerseers. Secondly, the presence of Pastours with their people, serues to redresse things 15 amisse, and to recouer them that be in Apostasie: as Paul saith in this place. Therefore it were to be wished that this mind of Paul were in all Pastours, that with one consent they might say to their people, I would I were with you n [...].

In the words, [that I might change my voice] Paul continues 20 the allusion (which he made in the former verse) to a woman with child: and hereby he signifies two things. The first is, that he will leaue further disputing with the Galatians, and fall to lamenting and crying, as mothers doe in the time of their trauell, by reason of their paine. This is to change the voice. It was 25 the manner of Paul to abase himselfe, and to mourne for the sinnes of others, 2. Cor. 12. 24. and he reprooues the Corinthians that they were puffed vp, and did not mourne for the incestuous person. Like was the practise of Dauid, Psal. 119. 136. of Lot. 2. Pet. 2. 7. of Ieremie, Lam. 2. 11. of the friends of Iob, Iob 2. last. of the godly in the daies of Ezechiel. c. 9. 4. of Christ 30 in respect of Ierusalem, Luk. 19. 41. And it hath bin alwaies the practise of holy men, when there was no other helpe, with tears to commend the case to God.

If sorrow for other mens offences make Paul change his 35 voice, much more are men to doe it for their owne. Peter, in his repentance left his presumptuous speaking, and fell to bitter and secret teares: and so did the woman that stood at the feete of Christ weeping, and washed his feete with her teares, [Page] Luk. 7. 38. The like ought we to doe for our offences and sinnes. The earth-quake this winter past, must stirre vs vp to this dutie. For it is a matter full of terrour, 1. Sam. 14. 15. and the sicknesse which hath taken hold of thousands as a gentle warning must be respected. And it must be considered, that the changes of the great world bring with them like changes 5 in the little world, that is, in the bodies of men.

Againe, to change the voice, is to conferre with the Galatians, and vpon conference to temper his voice to their manners and condition, as nources stammer and lispe with children. For 10 some are with pitie to be recouered: and some with terrour. Iud. 22. 23. Hence I gather,

That the Conference of Pastours and people, is a thing very necessarie. Paul here ascribes more to it then to his Epistle. It is the life of preaching. For by it the teachers know better what 15 to teach, and the people better to conceiue things that are taught. Here then we see a common fault. Men are content to heare, but they will not conferre with their teachers: and in the time of sicknesse, the first person that is conferred with, is the Physitian: and the Minister is last sent for: whereas on the contrarie, 20 the cure of the soule is the cure of the bodie. Iob 33. 23. 25.

Againe, here is set downe the way to attaine all good learning: and that is, that learners be present with their teachers: and the teachers againe temper their voices to the capacitie of 25 the learners. Thus Samuel was with Eli at the dore of the Tabernacle: thus Christ was in the Temple among the doctours hearing them and asking them questions. Luk. 2. 44.

Thirdly, Paul here sets downe the way to make a pacification for religion in these last daies: and the way is, that the Pastours 30 of the Church be assembled together by the authoritie of Princes: and beeing assembled, they temper their voices one to another according to the written word. Thus may they that lic now vnder the Apostasie of Antichrist, be recouered, Act. 15. 6. And the promise of God is, that when two or three come 35 together in his name, he will be with them. Matth. 18.

Lastly, the Ministers (as here we see) are to temper their gifts and speach to the condition of their hearers. The Corinthians were babes in Christ, and Paul feedes them with milke. 1. Cor. 3. 3. to the Iew he became a Iew, to the Gentile a Gentile, [Page] that he might winne some. 1. Cor. 9. 18. For this cause it were to be wished, that Catechising were more vsed then it is of our Ministers. For our people are for the most part rude and vncatechised: and therefore they profit little or nothing by sermons. A sermon to such persons is like a great loafe set before a child. And it is no disgrace for learned Ministers, in 5 plaine and familiar manner to catechise: for this is to lay the foundation, without which all labour in building is in vaine. Againe, our ignorant people should be content euen in their old age to learne the catechisme: for by reason of their ignorance, they lie as a pray to the Atheist and Papist: and in much 10 hearing, they learne little; because they know not the grounds of doctrine that are vsually in all sermons. And it is a fault in many that they loue to heare sermons, which are beyond their reach, in which they stand and wonder at the Preacher: and plaine preaching is little respected of such. 15

The occasion of Pauls desire is in these words, I doubt of you, or thus, I am in perplexitie for you: and this Paul speakes as a mother in some dangerous extremitie, in the time of her trauel; as Rachel was in the birth of Benjamin, Gen. 35. And the 20 words carrie this sense, I am troubled for your recouerie; and I feare it will neuer be.

Here we learne, how daungerous a thing it is to fall from grace, though it be but in part. For a man cannot recouer himselfe when he will. We doe not the good we can, vnlesse God make vs doe it. Ezech. 36. 27. Cant. 1. 4. Ier. 31. 29. Therefore 25 it is an Errour to thinke that we may repent and turne to God when we will, as many suppose. And this must be a warning vnto vs to preserue the good things that God hath put into vs, and not to quench the spirit. 30

And though Paul doubt of the recouerie of the Galatians, yet he spares not to send his Epistle to them, and to vse meanes. And thus in desperate cases, we must vse the best meanes and leaue the successe to God. Thus the Israelites when there was no other helpe, went into the sea, as into their death bedde, or graue, by faith staying themselues on the promise of god. Heb. 35 11. 29. 2. Chron. 20. 12.

That which Paul here saith, may be saide of many among vs in whome Christ is not yet framed, whether we respect knowledge, or good life: for they giue iust occasion of doubting [Page] whether they will euer turne to God or no.

21 Tell me ye that will be vnder the law, doe ye not heare the law?

22 For it is written, that Abraham 5 had two sonnes, one by a seruant, and an other by a free-woman.

23 But he which was of the seruant, 10 was borne after the flesh: and he which was of the free-woman, by 15 promise.

From the 8. verse of this chapter to the 20. verse, Paul hath handled the conclusion of the principall argument of this Epistle touching the Apostasie of the Galatians: and here he returnes againe to his former doctrine touching the iustification 20 of a sinner by faith, without the workes of the law: and he confirmes it by an other Argument, the summe and substance whereof is this: Your libertie from the law, w [...] prefigured in the familie of Abraham: therefore ye are not bondmen to the law, but freemen. 25

The argument is at large propounded, and it hath foure parts: a preface in the 21. verse: an historie of Abraham and his familie, vers. 22. 23. the Application of the historie from the 24. verse to the 30. the conclusion, v. 31. 30

And first of the Preface. Law] the word (law) in the first place, is taken properly for the morall and Ceremoniall lawe of Moses: and in the second place, for the bookes of Moses, and namely, for the booke of Genesis. And in this sense the word is taken, when Christ is said to expound the law and the Prophets, 35 Luk. 24. And sometime it signifies all the bookes of the old testament, Ioh. 15. 15.

Vnder the law] to be vnder the lawe, is to hold our selues bound to the fulfilling of the lawe: and to looke for life eternall thereby.

[Page] Doe ye not heare the law?] that is, ye read and heare indeede, but ye vnderstand not the scope and drift of that which you read.

In this preface, first Paul meetes with the pride of mans nature, whereby the Galatians went about to establish their owne righteousnesse by the lawe, when he saith, ye that will be vnder 5 the lawe, &c. with this pride were the Iewes tainted, Rom. 10. 3. and the young Prince that came to Christ and said, Good master what must I doe to be saued? And the Papists of our time, who will not be subiect to the iustice of God, but set vp their owne iustice in the keeping of the law. The like doe the ignorant 10 people among vs, who hold that they are able to fulfill the law, and that they are to be saued thereby. And when they say, they looke to be saued by their faith, they vnder stand thereby their fidelitie, that is, their good dealing.

Againe, Paul here notes the seruile disposition of men that 15 loues rather to be in bondage vnder the law, then to be in perfect libertie vnder the grace of God. This we see in daily experience. All professe Christ among vs: yet is it euen a death to the most, to forsake the bōdage of the flesh. Christ we professe, 20 yet so as we take libertie to liue after the lustes of our owne hearts.

When Paul saith, doe ye not heare the lawe? he notes the cause of our spirituall pride, and of the seruile disposition before named, namely, ignorance in mistaking and misconceiuing the 25 true scope of the law: for the Galatians did not consider that Christ was the scope of the lawe, but they supposed that the very obseruation of the lawe euen since the fall of man, did giue life and iustifie. This ignorance was to the Iewes as a vaile before their eies in the reading of the lawe, 2. Cor. 3. 14. And 30 this ignorance hath blinded the Papist at this day: for he supposeth that the Gospell is nothing els but the lawe of Moses: & that Christ indeed is but an instrument to make vs keepers of the lawe, and consequently sauiours of our selues.

In the historie of Abraham I consider three things, the facte 35 of Abraham in taking two wiues: the Euent vpon this fact, he had two sonnes by them: the condition of these sonnes.

Touching the fact of Abraham, it may be demanded, what is to be iudged thereof? The ground to the answer shall be this: that marriage is the indiuisible coniunction of one man and one [Page]woman onely. This Christ of purpose teacheth. Math. 16. where he saith that God created them at the first man and woman, and not women, v. 4. that a man must for sake father and mother and cleaue to his wife, not to his wiues, v. 5. that they twaine shall be one flesh, v. 6. And in all this Christ makes no newe lawe, but onely reuiues the first institution of marriage made in Paradise. And 5 Moses hauing set down this diuine institution, addes withall that Lamech was the first that brake it, by taking many wiues.

Now then, the answer to the question is twofold. Some say, that Abraham and the rest of the Patriarks had a dispensation from God to marrie many wiues, and therefore that it was no 10 sinne in them. Of this minde are sundrie learned men, both Protestants and Papists. But the answer is onely coniecturall, and hath no euidence in scripture.

The second answer is, that God did not approoue the polygamie of the fathers, or commend it, but did onely tolerate it, 15 as a lesser euill, for the preuenting of a greater. This tolleration appeares, in that God commanded that the king must not multiply his wiues, Deut. 17. 17. and that the child of the hated wife, (though shee be the second wife,) if it be first borne, shall be the heire. Deut. 21. 15. The occasions of this tolleration were 20 two. One was, a desire in the Patriarches to multiply their posteritie, that if it were possible, the Messias might descend of their line. The second was, the common custome of men in the east countries, who made no matter of it, to mary many wiues: and common custome bred a common errour, and a common 25 errour, bred common ignorance, whereby that which was indeed a sinne, was esteemed no sinne.

It may be obiected, if the hauing of many wiues were an offence, that Abraham and the rest of the holy Patriarches liued and died in a sinne without repentance: because we finde nothing 30 in scripture teaching their repentance for their sinne. Answer. Known sinnes require particular repentance: but if sinnes be vnknown, or vnconsidered, by reason that men are carried away with the sway of the times (as the Patriarches were) a generall repentance sufficeth, Psal. 19. 12. 35

Againe, it may be alleadged, that Abraham tooke Agar by the consent of Sara. Ans. that sufficeth not to make a full excuse for Abraham. For if marriage were a meere ciuill contract, as it is made by the consent of men and women, so it might be dissolued [Page] by like consent: But it is more then a ciuill contract: because in the making of it, beside the consent of the parties, the authoritie of God is interposed: and therefore Saraes consent (in giuing Agar to Abrahā) is nothing, without the allowance of God: and we may not thinke that God will allowe of that which is directly against his owne ordinance. 5

Thirdly, it may be alleadged, that if the hauing of may wiues be a fault, then Abraham and the rest were adulterers. Ans. Not so, the polygamie of the fathers is to be placed in the middle, betweene adulterie, and holy wedlocke. They tooke not wiues of a leude minde, for the satisfying of their lust, but of a conscience 10 not rightly informed in this point.

The euent vpon the facte of Abraham was, that his two wiues, bare him two sonnes. He had indeed more sonnes by Ketura, Gen. 25. 2. but these two, Ismael and Isaac are onely here mentioned: because by the speciall appointment of God, 15 they were ordained as types of true beleeuers, and hypocrites. Read Rom. 9, 7, 8.

The condition of the children is set forth, by a double difference. The first is, that one was borne of a bonde woman, & therefore 20 a bondman, the other of a free woman, and therefore a free man, and the heire. Here it may be demanded, how the same person can be both a wife and a bond woman? Answ. Among the heathen (as also among the Iewes) there were two sorts of wiues. Of the first kinde were they, that were ioynt gouernors Vxor materfamilias. of the family with the husband, and they were called mistresses 25 of the house. Of the second sort were they, that serued onely for propagation, and were in all other respects as seruants or strangers. Vxor Vsuaria. Of the first kind, was Sara, and of the second, Hagar and Ketura. 30

The second difference of the children was this. One, that is, Ismael was borne after the flesh, that is, by the strength of nature, and according to the fleshly counsel of Sara, who did substitute Hagar into her own roome. The other, namely Isaac, was borne by the promise, that is, according to the order of nature, yet not by the strength of nature, but by the vertue of the promise of 35 God.

In the birth of Ismael Saras desire was good, that the promise of God might be accomplished: but the meanes was carnall, the substitution of her handmaid, This is the condition of [Page] the godly: they intēd & desire the best things, but they faile in the manner of doing. The spirit stirs vp good motions, and the flesh corrupteth them. Paul saith, that to will was present with him, but he could not doe that which was good as he ought. This must cause vs alwaies to humble our selues for our best works.

Againe, we are here taught not to make haste to accomplish 5 our desires, but when God promiseth any thing, to waite his leasure, and in the meane season to liue in subiection. Sara with all her haste could not preuent Gods prouidence. Shee hath her desire in the birth of Ismael, but yet he is borne according to the flesh, in bondage, and he is not the promised seed. 10

In the birth of Isaac we see the vertue of the promise of God, when it is mixed with our faith: for then it makes things possible, that are otherwise impossible, Math. 17. 20. If then we desire any good things at the hands of God, our dutie is in silence and patience to rest on the promises of God, and then 15 our desire shall indeed be accomplished.

24 By the which things another thing is meant. For these mothers are 20 the two Testaments, the one which is Agar) of mount Sina, which gendreth to bondage.

25 25 For Agar, or Sina, is a mountaine in Arabia, and it answereth to Ierusalem which now is) and shee is 30 in bondage with her children.

The application of the former here beginneth: and the sense of the wordes is. An other thing meant] the wordes are thus. These things are spoken by allegorie: that is, one thing is said, and 35 an other thing is meant. Two mothers] Agar and Sara. Are two] they represent or signifie the two Testaments. Est is put for significat. Of the two Testaments I will speake afterward.

The one] the one Testament, which is the couenant of works [Page] [which is Agar] which Testament is figured by Agar [is of mount Sina] came from mount Sina, where the law was deliuered to the Israelites. And gendreth to bondage] that is, it makes all them bondmen that looke to be iustified and saued by the works of the law.

For Agar or Sina] here the translatours are deceiued, supposing 5 that mount Sina had two names, Agar and Sina: but this opinion of theirs hath no ground, and the words are thus to be read, Agar is Sina. Here Agar signifies not so much the person of Abrahams handmaid, as that which is said in the former historie of Agar. For the words are, [...]. And Sina must be 10 considered as a place, where it pleased God to publish the law. And the wordes thus considered, haue this sense, Agar is Sina, that is, Agar figures Sina, two waies. First, in condition: for as Agar was a bondwoman, so Sina in respect of the law, was a place of bondage: and in this respect also it is called Sina of Arabia. 15 which was a desart out of the land of Canaan. Secondly, in effect: for as Agar bare Ismael a bondman to Abraham; so Sina or the law, makes bondmen. And it answereth] Sina answereth to Ierusalem, that is, as Agar figures Sina; so Agar figures Ierusalem: and by this meanes, Sina and Ierusalem are 20 like, and stand both in one order. Now Agar figures Ierusalem two waies, in condition, and effect. In condition: for as Agar was a bondwoman, so Ierusalem, or the nation of the Iewes refusing Christ, and looking to be saued by the law, are in spirituall bondage. In effect: for as Agar brings forth Ismael a 30 bondman; so Ierusalem by teaching the law, makes bondmen. Therefore Paul saith in the last place, of Ierusalem, and shee is in bondage with her children.

The vse. These things are said by allegorie] Here the Papists make a double sense of scripture, one literall, the other spirituall. 35 Literall is twofold. Proper, when the words are taken in their proper signification. Figuratiue, when the holy Ghost signifies his meaning in borrowed tearmes.

Spirituall senses they make three. One allegoricall, when things in the old testament are applied to signifie things in the 40 new testament. The second, is Tropologicall; when scripture signifies something touching manners. The third, is Anagogicall, when things are in scripture applied to signifie the estate of euerlasting life. Thus Ierusalem properly is a citie: by allegorie, [Page] the Church of the new Testament: in a tropologicall sense, a state well ordered: in an anagogicall sense, the estate of eternall life. These senses they vse to applie to most places of the Scripture, specially to the historie. But I say to the contrarie, that there is but one full and intire sense of euery place of 5 scripture, and that is also the literall sense, sometimes expressed in proper, and sometimes in borrowed or figuratiue speaches. To make many senses of scripture, is to ouerturne all sense, and to make nothing certen. As for the three spirituall senses (so called) they are not senses, but applications or vses of scripture. 10 It may be said, that the historie of Abrahams familie here propounded, hath beside his proper and literall sense, a spiritual or mysticall sense. I answer, they are not two senses, but two parts of one full & intire sense. For not onely the bare historie, but also that which is therby signified, is the ful sense of the h. G. 15

Againe, here we see the scripture is not onely penned in proper tearmes, but also in sundrie diuine figures and allegories. The song of Salomon is an Allegorie borrowed from the fellowshippe of man and wife, to signifie the communion betweene Christ & his Church: & so is the 45. psalme. The booke 20 of Daniel, and the Reuelation, is an allegoricall historie. The Parables of the old and new Testaments, are figures or allegories. When Dauid saith, Psal. 45. 4. Ride on vpon the word of truth, meeknes, and iustice, he describes a Princes charriot by allegorie. The Guide is the word, the horses that draw it, are 25 three, Truth, meekenes, iustice. And thus the throne of God is described by like allegorie. Psal. 89. v. 14. the foundation of the throne, are righteousnes, and equitie: the maine bearers to goe before the throne, are mercie and truth.

It may be demanded, when doth the scripture speake properly, 30 and when by figure? Ans. If the proper signification of the words be against common reason, or against the analogie of faith, or against good manners, they are not then to be taken properly, but by figure. The words of Christ, Ioh. 15. 1. I am the true vine, & my father is an husband man. If they be taken 35 properly, they are absurd in common reason: therefore the words are figuratiue, and the sense is this: I am as the true vine, and my father as an husbandman. The wordes of Christ, Take, eate, this is my body, 1. Corinth. 11. vers. 24. taken properly, are against the articles of faith, He ascended into heauen, and sits at the right hand of God. And they are against the sixt commandement, [Page] Thou shalt not kill. And therefore they must be expounded by figure, thus, This bread is a signe of my bodie. The like is to be said of other places: they must be taken properly, if it be possible: if not, by figure.

Here then they are to be blamed, that make the vse of Rhetoricke in the Bible, to be a meere fopperie. For to this purpose 5 there is a booke in English heretofore published. As also they of the familie of loue are iustly to be condemned, who in another extremitie, turne all the Bible to an Allegorie, yea euen that which is said of Adam, and of Christ.

They are two Testaments] they are, that is, they signifie: and so 10 Agar is Sina a mountaine in Arabia, that is, signifies Sina. Thus the Rocke in the wildernes is Christ, 1. Cor. 10. 4. that is, figures Christ. Like to this is the Sacramentall phrase, This is my bodie, that is to say, this bread signifies my bodie. Great is the madnes of men that hence gather Transsubstantiation, or the real conuersion 15 of bread into the bodie of Christ. They might as well gather hence the conuersion of Agar into mount Sina.

The two Testaments are the Couenant of workes, and the Couenant of grace, one promising life eternall to him that doth all things contained in the law: the other to him that 20 turnes and beleeues in Christ. And it must be obserued, that Paul saith, they are two, that is, two in substance, or kind. And they are two, sundrie waies. The law, or couenant of workes, propounds the bare iustice of God, without mercie: the couenant of grace, or the Gospel, reueales both the iustice and mercie 25 of God, or the iustice of God giuing place to his mercie. Secondly, the law requires of vs inward and perfect righteousnes, both for nature, and action: the Gospel propounds vnto vs an imputed iustice resient in the person of the Mediatour. Thirdly, the law promiseth life vpon condition of works: the 30 Gospel promiseth remission of sinnes and life euerlasting vpon condition that we rest our selues on Christ by faith. Fourthly, the law was written in tables of stone, the Gospel in the fleshie tables of our heart. Ier. 31. 33. 2. Cor. 3. 3. Fiftly, the law was in nature by creation: the Gospel is aboue nature, and was reuealed 35 after the fall. Sixtly, the law hath Moses for the mediatour, Deut. 5. 27. but Christ is the mediatour of the new testament. Heb. 8. 6. Lastly, the law was dedicated by the blood of beasts, Exod. 24. 5. & the new Test, by the blood of Christ. Heb. 9. 12.

[Page] Here then falls to the ground a maine pillar in Popish religion, which is, that the law of Moses, and the Gospel, are all one law for substance: and that the difference lies in this, that the law of Moses is darke and imperfect, and the Gospel or the law of Christ more perfect: because he hath (as they say) added Counsells to precepts. Againe, the law (they say) without 5 the spirit, is the law properly, and with the spirit, it is the Gospel. But all this is false which they teach. For the two Testaments the law and the Gospel, are two in nature, substance, or kind: and the difference lies not in the presence or absence of the spirit. 10

And whereas the Papists make two iustifications, the first meerely by grace, the second by workes: besides the two Testaments, they must establish a third Testament compounded of both, and it must be partly legall, and partly Euangelicall; otherwise the twofold iustification cannot stand. For the law 15 propounds onely one way of iustification, and the Gospel a second. The doctrine therefore that propounds both, is compounded of both.

God did not approoue the polygamie of Abraham, yet doth he vse it to signifie the greatest mysterie of our religion. 20 Here we see a great point of the diuine prouidence of God, who ordereth and vseth well the things which he doth not approoue. This is the foundation of our patience, and a meanes of true comfort. Ioseph thus comforts himselfe and his brethren, that God ordered and disposed their bad enterprise, to 25 his and their good. Gen. 45. 6, 7.

Here againe Paul sets downe two properties of the Testament of workes, or of the law. The first is, that it came from mount Sina. And here lies the difference betweene the law and the Gospel: the law is from Sina, the gospel from Sion or Ierusalem. 30 For there it was first to be preached, and thence conueied to all nations. Mich. 4. 1. Ezech. 47. 1.

The second propertie of the law is, that it gendreth to bondage: because it maketh them bond men, that looke to be saued 35 and iustified thereby. And this it doth, by reuealing sinne and the punishment thereof, which is euerlasting death; and by conuincing all men of their sinnes, and of their deserued condemnation. In this respect, it is called the ministerie of death, 2. Cor. 3. 6. and Paul saith, that after he knew his sins by the lawe, [Page] he died, and the lawe was the meanes of death vnto him, Rom. 7. 10. Here is another difference between the law and the Gospel. The lawe genders to bondage: the Gospell genders to life. For it is an instrument of the spirit for the beginning and confirming of our regeneration and saluation: and so is not the law, which is no cause, but only an occasion of the grace of 5 God in vs.

Where as Ierusalem that now is, is said to be in bondage, as Sina and Hagar. It is to be obserued, that there is no Church in the world, nor people, which is not subiect to Apostasie. For God had made great and large promises to Ierusalem, Psal. 10 122. and 132. and yet for all this, Ierusalem by refusing Christ, and by establishing the iustice of the lawe, is comne into bondage, and depriues herselfe of the inheritance of eternall life. Therefore it is a falshood which the Papists teach, that the infallible assistance of the spirit is tyed to the Chaire, and Consistorie 15 of the Pope, so as he, and consequently the Church of Rome, cannot erre. Here againe, we see what may be the future condition of England. For it may be said of it hereafter, England that now is, is not that which it hath bin, namely, a maintainer 20 of the Gospell of Christ. Therefore we must not be high minded but feare, and now take heed of the first beginning of apostasie. The holy Ghost, Heb. 3. 12, 13. set down the degrees thereof, and they are fiue in number. The first is, the deceit of sinne: the second is, the hardening of the heart after men are deceiued 25 by sinne: the third is, an euill heart, which growes vpon hardnesse of heart: the fourth is, vnbeleefe, whereby the word of God is called in question, and the trueth thereof: and after vnbeleefe followes a departure from God and Christ. That this may not be, we must carefully avoid all the deceits of sinne, as 30 namely, couetousnes, ambition, lust, &c.

Againe, as Agar figures the lawe, so doth Ismael all iusticiaries, that looke to be saued by the law. Here then we see the condition of the world, the greatest part whereof are Ismalites. For the Turke and the Iewe, looke at this day to be faued by their 35 workes. The Papist ascribes his conuersion not wholly to grace, but partely to grace, and partly to nature, or the strength of mans will helped by grace. And thus are they borne after the flesh as Ismael was. And our common people, though in shew they professe reformed religion, yet indeed a great part of [Page] them are Ismaelites. For they looke to be saued by their good seruing of God, and by their good deeds: and they little thinke on Christ and his merits. And thus they depriue themselues of all title to eternall life. Therefore it stands them in hand to condemne nature and the strength thereof, and to renounce their owne workes, and to rest onely on the promise of mercie for eternall 5 saluation: thus shall they be the children of the promise and heires of God.

Lastly, in that Ierusalem is in bondage like Agar or mount Sina, we see how vaine are the pilgrimages to the holy land, & 10 how needlesse were the warres made for the recouery thereof.

26. But Ierusalem which is aboue is free: which is the mother of 15 vs all.

Here Paul shewes what is figured by Sara, namely, the new Ierusalem, which is the Catholike Church, Heb. 12. 22, 23. Reuel. 21. 2. 20 And it is here so tearmed, because Ierusalem was a type thereof in sixe respects. First, God chose Ierusalem aboue all other places to dwell in, Psal. 132. 13. And the Catholike Church is the companie of predestinate, chosen to be a particular people to God. Secondly, Ierusalem is a citie compact in 25 it selfe, by reason of the bond of loue and order among the citizens, Psal. 122. 3. In like sort, the members of the Catholike Church are linked togither by the bond of one spirit. Thirdly, in Ierusalem was the sanctuarie, a place of Gods presence, and of his worship, where also the promise of the seed of the woman 30 was preserued till the comming of the Messias: and now the Catholike Church is in the roome of the sanctuarie: in it must we seeke the presence of God and the word of life: therefore it is called the pillar and ground of truth, 1. Tim. 3. 15. Fourthly, in Ierusalem was the throne of Dauid, Psal. 122. 5. 35 and in the Catholike Church is the throne or scepter of Christ, figured by the kingdome of Dauid, Reu. 3. 7. Fiftly, the commendation of a cittie (as Ierusalem) is the subiection & obedience of the citizens: now in the Catholike Church all beleeuers are citizens, Eph. 2. 19. and they yeild voluntarie obedience [Page] and subiection to Christ their king, Psal. 110. 2. Isai, 2. 5. Lastly, as in Ierusalem the names of the citizens were inrolled in a register: so the names of all the members of the Catholike Church, are inrolled in the booke of life, Reu. 20. 15. Hebr. 12. 23. 5

Againe the Catholike Church dwelling here belowe, is said to be aboue in heauen for two causes. First, in respect of her beginning, which is from the Election and grace of God, and from Christ the Mediatour, of whose flesh and bone we are that beleeue, Eph. 5. 30. The iustice whereby we are iustified is 10 in Christ: our holinesse and life, flowes from the holinesse and life of Christ, as from a roote. Secondly, the Church is said to be aboue, because it dwels by faith in heauen with Christ: for the propertie of faith is to make vs present after a sort, when we are absent, Heb. 11. 2. 15

The vse. This beeing so, we are admonished to liue in this world as Pilgrimes and strangers, 1. Pet. 2. 11. and therefore we must not set our loue vpon any earthly thing, but our mindes must be vpon the countrie to which we are trauelling. And whatsoeuer is an hinderance to vs in our iourney, we must 20 cast it from vs, that we may goe lightly: and if we haue any wrongs done vs either in goods or good name, we must the rather be content: because we are out of our countrie in a strange place: and hereupon we must take occasion to make haste to our iourneys end, that is, to our own citie, and last abode. Thus 25 did the Patriarches, Heb. 11. 13, 15.

Secondly, we must carrie our selues as Burgesses of heauen, Phil. 3. 20. And this we shall do by minding, seeking, affecting of heauenly things, by speaking the language of Canaan, which is, to inuocate and praise the name of God. Lastly, by leading a 30 spirituall life, that may beseeme the citizens of heauen. Many faile in this point, when they come to the Lords table, they professe themselues to be citizens of the citie of God, but in their common dealings in the world, they play the starke rebels against God, and his word, and liue according to the lusts 35 of their blinde and vnrepentant hearts.

Thirdly, when Paul saith, that Ierusalem which is aboue is free &c. he shewes that the Catholike Church is one in number, & no more. Cant. 6. 8. My doue is aboue, and the onely daughter of her mother. Ioh. 10. 16. One sheepefold. There be many members,[Page]but one bodie, 1. Cor. 12. 12.

Fourthly, hence we gather, that the Catholike Church is invisible. For the companie of them that dwell in heauen by their faith, cannot be discerned by the eie. Iohn saw the heauenly Ierusalem descending from heauen, yet not with the bodily eye, but in spirit, Reuel. 21. 10. The things which make the Catholike 5 Church to be the Church, namely, election, vocation, iustification, glorification, are inuisible. The papist therfore erreth, when he teacheth, that the Catholike Church is a visible companie vnder one Pastour, namely the Pope. And the places which they bring to prooue the visibilitie of the vniuersall 10 Church, concerne either particular churches, or the churches which were in the daies of the Apostles, or againe, they speake of the inward glorie, and beautie of the Church.

Free] that is, redeemed from the bondage of death and sin: and so from the curse of the lawe. Of this freedome I will speak 15 more afterward.

The mother of vs all] shee is called a mother, because the word of God is committed to the keeping of the Church, which word is seed, 1. Pet. 1. 23. and milke, 1. Cor. 3. 2. and strong meat, Heb. 5. 14. And the church as a mother, which by the ministery 20 of the said word, brings forth children to God, & after they are borne & brought forth, shee feeds them with milke out of her owne breasts, which are the Scriptures of the olde and newe Testament.

Here a great question is to be propounded, namely, where 25 we shall find this our Mother? For it is the dutie of all children to haue recourse vnto their mother, and to liue vnder her wing. The aduocates of the Popish Church, Priests and Iesuits, say, we must be reconciled to the Church and See of Rome, if we would be of the Catholike church. To this purpose they vse 30 many motiues, I will here propound seauen of them: because heretofore they haue bin scattered abroad among vs.

The first motiue. The Church of Rome hath meanes of sure and certen interpretation, tradition, councels, fathers: we haue nothing but the priuate interpretation of Luther, Melancthon, 35 Caluin, &c. Answ. Scripture is both the glosse and the text; And the principall meanes of the interpretation of scripture, is scripture it selfe. And it is a means, when places of scripture are expounded by the Analogie of faith, by the words, [Page] scope, and circumstances of the place. And the interpretation which is sutable to all these, is sure, certen, and publike: for it is the interpretation of God. Contrariwise, the interpretation, which is not agreeable to these, though it be from Church, Fathers, and Councells, is vncerten, and it is priuate interpretation. Now this kind of interpretation we allow: and therefore 5 it is false, that we haue onely priuate interpretations: and that all the interpretations of the Church of Rome are publike. Secondly, I answer, that we are able to iustifie our Interpretations of Scripture for the maine points of religion, by the consent of Fathers, and Councells, as well as they of the church of 10 Rome.

The second motiue. We haue no diuine and infallible authoritie to rest on in matter of religion: but they of the church of Rome haue. Ans. In the Canonicall scriptures of the Prophets and Apostles, there is diuine and infallible authoritie: 15 for they are now in the new Testament, in stead of the liuely voice of God. And this authoritie we in our Church acknowledge. Secondly, I answer, that the church hath no diuine and infallible authoritie distinct from the authoritie of scriptures (as 20 the Papists teach) but onely a Ministerie, which is to speake in the name of God, according to the written word.

The third motiue. We haue no limitations of opinion, and affection, but they of the church of Rome haue. I answer first: we suffer our selues to be limited for opinion, by the Analogie 25 of faith, and by the written word, and so doth not the Papist, which addes tradition to the scripture. And for affection we suffer our selues to be limited by the doctrine of repentance, and new obedience. Secondly, I answer, that the church of Rome vseth false meanes of Limitation. For it teacheth, that 30 for opinion, we must captiuate our senses to the determination of the church, by beleeuing as the church beleeueth, though it be not knowne, what the church beleeueth. And it limits affection, by auricular confession, and by canonicall satisfactions, meere inuentions of men. 35

The fourth motiue. The Romane religion drawes the multitude. Ans. It drawes them indeede, because it is a naturall religion: but it doth not turne them from darknes to light, from death to life. Secōdly, I answer, that Antichrist in his comming shall draw the multitude. 2. Thess. 2. 9.

[Page] The fift motiue. There were neuer but two alterations of religion. One, in the daies of Elias; the other, in the daies of Iohn the Baptist. Ans. I will shew a third. Paul saith, that before the ende, there shall be a departure, 2. Thess. 2. and this departure is generall in all nations, Reuel. 13. 16. and after a thousand yeares there shall be the first resurrection, Reuel. 20. 5. and this 5 resurrection is the reuiuing and the restoring of the Gospel, after long ignorance and superstition.

The sixt motiue. The church of Rome hath a Iudge to ende controuersies: we haue none. Ans. Christ is our Iudge: and the scripture is the voice of this iudge, determining all things 10 pertaining to saluation, fully, and plainly, to the contentation of any conscience.

The seauenth motiue. The Romane religion is sutable to ancient Tradition. Ans. It is contrarie. For it abolisheth the second commandement touching Images, and the tenth, touching lust. 15 And it ouerturneth sundrie Articles of faith. For it abolisheth one of the natures of Christ by the reall presence, and his three offices, by ioyning partners, and associates with him.

To these seauen, I adde three other. The eight motiue then is 20 this. Our Ministers (they say) tooke vnto themselues new callings: and consequently that we are but schismatikes. Ans. The offices of the first restorers of the Gospel were ordinarie: and their vocation to the said offices was ordinary: for they were all either Priests, or Schoole doctors. It may be saide, that they departed 25 from their callings. I answer, they departed onely from the common abuse of their callings, which they restored to their right vse.

The ninth motiue. The church of Rome hath true baptisme, and therefore it is a true church. Ans. Baptisme in the Papacie, 30 pertaines not to it, but to another hidden church in the middest of the Papacie: as the light in the lanthorne, pertaines not to it, but to the passenger. Secondly, though the church of Rome hold the outward baptisme, yet doth it ouerturne the inward, which stands in the iustification of a sinner by imputation of 35 the obedience of Christ. Thirdly, baptisme seuered from the preaching of the Gospel, is no marke of a church. Circumcision was vsed in Samaria, and yet they were no people of God. Hos. 1. 9.

The tenth motiue. The church of Rome hath antiquitie and [Page] succession from the Apostles. Ans. They are no markes of the church, vnlesse they be ioyned with propheticall and Apostolicall doctrine. The kingdome of darknes, hath also antiquitie, succession, vniuersalitie, and vnitie.

Now then we are to hold the church of Rome as a stepmother, nay as a professed harlot: shee is no mother of ours. 5 For the Lord saith, Come out of her my people, Reuel. 18. Let vs therefore come to the true answer.

The catholike Church, our Mother, is to be sought for, and to be found in the true visible churches, the certen markes whereof are three. The preaching of the word of God, out of 10 the writings of the Prophets and Apostles, with obedience. Ioh. 10. 28. Eph. 2. 20. True inuocation of God the father, in the onely name of Christ by the assistance of the spirit. Act. 9. 14. 1. Cor. 1. 2. the right vse of the sacraments, baptisme, and the Lords supper. Math 28. 18. And by these shall we finde the 15 true Church of God in England, Ireland, Scotland, Germanie, France, &c.

Againe, in that the Church is called our Mother, the Papist gathereth that her commandements must be obaied, Prov. 1. 8. and therefore in their Catechismes, beside the commandements 20 of God, they propound the commandements of the Church. But I answer, that the precepts of the father and the mother must be one: and then the mother must be obaied.

The Church is called the mother of vs all, that is, of all true 25 beleeuers. Hence it follows, that wicked men are not members of the catholike Church (as Popish doctors erroniously teach) for then the church shall be a mother not onely to the children of God, but also to the children of the deuill. 30

Lastly, in that the church is our Mother, we are taught that we must despise our first birth, and seeke to be borne againe vnto God, and sucke the brest of our mother, feeding on the milke of the word. Psal. 45. 11. 1. Pet. 2. 2. Thus to be borne a member of the new Ierusalem, is a great priuiledge. Psal. 87. 5. 35 Reuel. 3. 12.

27 For it is written, Reioyce thou barren that bearest no childrē,[Page]breake forth and crie thou that trauelest not: for the desolate hath many more children, then shee which hath an husband. 5

These words are the testimonie of the Prophet Isa, c. 54. 1. and they are brought to prooue that which Paul said in the former verse, that the Catholike Church is the Mother of vs all, that is, not onely of the Iewes, but also of all beleeuing Gentiles. 10

In the words, I consider the preface to the Testimonie, and the testimonie it selfe. The preface, It is written: where two points are to be considered. The first is, who saith, Jt is written? Ans. The Apostle Paul, whose authoritie was diuine, and infallible, 15 because he was led into all truth by the spirit of God, so as he could not erre in deliuering doctrine to the church. And yet for all this he followes the rule of the written word. And his manner was so to doe. Act. 26. 22. This shewes the shamelesse impudencie of the church of Rome, which takes to it 20 selfe an absolute power of iudgement in all matters, without, and beside the scripture, yea a power to iudge of the scripture it selfe and of the sense thereof, without the helpe of scripture, vpon a supposed infallible assistance of the spirit.

The second point is, In what question saith Paul, It is written? 25 Ans. In a controuersie betweene him and the false Apostles, touching the iustification of a sinner. This shewes that the scripture it selfe is the meanes to determine and decide controuersies. There was for this purpose in the old Testament, the liuely voice of God vttered in the Oracle at the Mercie seat: 30 but in the new Testament there is no such voice of God, but the written word is in stead thereof, to the ende of the world. And therefore Paul saith, It is written.

In the testimonie, I consider three things, the condition of two Churches, the change of the condition, the ioy that is vpon 35 the change.

The condition of the Church of the new Testament, in these words, Barren that bearest no children: thou that trauelest not: the desolate.

[Page] Barren] The Christian Church is so called, because by the vertue and strength of nature, it beares no children to God, no more then Sara did to Abraham, Ioh. 1. 13. 1. Cor. 3. 7. Secondly, it is so called in respect of the beginning thereof, when the Iewish church was yet standing, till the spirit of God was powred forth vpon all flesh, after the ascension of Christ: and before 5 this, the number of them which were conuerted to God, was very small: and therefore Christ himselfe complained that he spent his strength in vaine, Isai, 49. 1. Thirdly, it is so called in respect of the latter times of the church, in which Christ shall scarce finde faith vpon the earth, Luk. 18. 8. Further that the 10 church is barren, it is declared by the signe, because she neither brings forth child, nor beares.

Desolate] that is, without husband in appearance, by reason of the crosse and affliction, and without children: because at the first the christian church was constrained to hide herselfe in 15 the wildernesse. Reuel. 12. 14. It may be demanded howe the catholike church should be desolate? Answ. The estate of the church is twofold: inward, or outward. The inward estate stands in the true knowledge of God in Christ, in comfort touching remission of sinnes, and life euerlasting, in the hearing 20 of our praiers, in protection and deliuerance from all spirituall enemies, in the gifts of the spirit, faith, hope, loue, &c. In respect of this estate, the church is all glorious within, and neuer desolate. Psal. 45. 13. The outward estate of the Catholike church, stands in visible assemblies, in the publike Ministerie of the 25 word, and sacraments, in a gouernment according to the word of God. In respect of this second estate, the Church may be in desolation. This was the condition of the Church in paradise vpon the fall of our first parents, of the Israelites at Mount 30 Horeb, when they worshipped the golden calfe, and in the daies of Elias, Rom. 11. 3. and afterward, 2. Chron. 15. 3. When Christ suffered the sheapheard was smitten, and the sheepe were scattered. After Christs ascension all the earth worshipped the beast, Reu 13. 12. 35

Hence it followes, that the Catholike church is not a visible estate or companie of men vnder one visible head: because in respect of her outward estate shee may be for a time in desolation. And as this is the estate of the church, so is it also of the mē bers thereof. They shall be hated of all men, Luk. 21. 17. Men shall [Page]thinke they doe God good seruice, when they kill them. Ioh. 16. 2. And Christ himselfe was a man without forme, or beautie. Isai. 53. 2.

Hauing an husband] in these wordes the condition of the Iewish church is set forth, that shee is married or espoused to God, who is her husband. Ezech. 16. 8, 9. Ose. 2. 19. The like 5 may be said of any other church, and namely of the church of England. The vse.

This must teach vs, to dedicate our bodies and soules to God and Christ, and to giue the maine affections of our hearts vnto him, as our loue, and our ioy, &c. 10

Secondly, we must adorne and trimme our selues with grace, that we may please our husband. Psal. 45. 12.

Thirdly, we must be the glory of Christ, as the wife is to her husband, 1. Cor. 11. 7. and that is by subiecting our selues to Christ, and his lawes. 15

Againe, if we be [...]roath our selues to Christ indeed, we may assure our selues that Christ is our Christ, and that he hath giuen himselfe vnto vs: and consequently, that he will sanctifie vs, Ezech. 16. 9. protect vs as an husband doeth his wife, Gen. 20. 16. and indowe vs with all things needfull for this life, and 20 the life to come, Ezech. 16. 10, 11.

The second point is the change of the church of the newe Testament, because shee shall cease to be barren, and bring forth many children. This is the promise of God: and hereupon Paul concludes, that the church is a mother of all beleeuers, 25 both Iewes and Gentiles. Obserue, that the promise of God is of infinite vertue in his time and place. In the beginning God said, let there be this or that, and it was so. Of like vertue is Gods promise, if we can waite his leisure. God promised that after 430. yeares, the Israelites should be deliuered out of Egypt, 30 presently when the time was expired, nothing could hinder the promise. Read Exod. 12. 41. Therefore our dutie is, to rest on Gods promises in all times, both in life and death.

The third point is the ioy vpon the change. Reioyce. Here 35 are two things to be considered. The first, who must reioyce? Answ. The church. Gods kingdome is the place of ioy. Rom. 14. 17. Reioycing belongs to the people of God, Psal. 68. 3. & 106. 5. The musicke of the Temple was typicall, and figured the ioy of the Catholike Church, where is the assurance of remission [Page] of sinnes, and life eternall.

The second point is, in what must the church reioyce? Ans. In the redemption of Christ and the fruit thereof, the conuersion of sinners to god. For the prophet had shewed at large the passion and sufferings of Christ: Isai, 53. and hereupon he saith, Reioyce thou barren. The Israelites were commanded to feast 5 and to be merrie before the Lord, Leuit. 23. 40. 1. Chron. 29. 32. that is, before the Lords Arke, which was the pledge of his presence. Now this Arke was a figure of Christ: and the myrth before the Arke, signified, that the foundation of all our ioy, lies in our Reconciliation with God in Christ. The angels 10 in heauen greatly reioyce at the conuersion of a sinner: and at the returne of the prodigall sonne, the fat calfe is killed.

The vse. It is false that religion breeds Melancholie, and cuts of all mirth. It doeth not abolish mirth, but rectifie it: nay it brings men to true and perfect ioy. 15

Our first and principall ioy must be, that we are in Gods fauour, reconciled to God by Christ, Luk. 10. 20. In Dauid, the head of his ioy, was the good estate of the church, Psal. 137 6. And all other pettie ioyes must flow from this, and be sutable to it. 20

Breake forth] this signifies, that the church vpon earth is (as it were) pent in, with present greife. Our ioy in this life is mixed with sorrow. The paschall lambe was eaten with sowre hearbes, to signifie, that we feele no sweetnesse in the blood of Christ, till we feele the smart of our sinnes. We here must reioyce in 30 trembling, Psal. 2. 11. Ioy is sowne for them that are vpright in heart, Psal. 97. 12.

Crie] in our earthly ioyes, we must be moderate and sparing: we must not eate to much hony least we surfet. Yet in spirituall ioyes the measure is to reioice without measure, if we be rauished 35 with ioy in Christ, that we crie againe, it is the best of all.

28. Therefore brethren, we are after the manner of Isaac, children 40 of the promise.

Here Paul shewes, that as Sara figured the catholike [Page] church: so Isaac was a figure of all true beleeuers the children of God.

Therefore] or thus, And we brethren.

We] not onely the Iewes, but also beleeuing Gentiles.

Promise] the promise made to Abraham, I will be thy God, and the God of thy seed: or the promise made to the church, that 5 beeing barren shee shall beare many children.

Children of promise] beleeuers are so called: not because they beleeue the promise (though that be a truth) but because they are made children of God, by the vertue of Gods promise. For thus was Isaac the child of promise, in that he was borne to 10 Abraham, not by the strength of nature, but by Gods promise. And Paul opposeth the children of the promise to the children of the flesh, which were borne by naturall strength, Rom. 9. 8.

Hence it followes, that the meere grace of God, is the cause 15 of our election and adoption, and not any thing in vs. For the promise of God makes vs Gods children: and the promise is of the meere grace of God: and therefore we are Gods children by the meere grace of God. For the cause of the cause, is the cause of the thing caused. Therefore Paul saith, that the Ephesians 20 were predestinate to adoption, Eph. 1. 5. And he saith, the 7000, that neuer bowed knee to Baal, were reserued by the election of grace, Rom. 11. 5. And it is a false Position, to teach, that Election and adoption, are according to Gods foreknowledge of our faith and obedience. For thus shall we Elect our selues, 25 and be children not of Gods promise, but of our own freewill and faith. Moreouer God foresees our future faith and obedience, because he first decreed to giue the grace of faith vnto vs: because the foreknowledge of things which are to come to passe, depends vpon a precedent will in God. 30

Marke further, the children of God are called the children of the promise, and this promise is absolute and effectual. Here a question may be resolued: and that it, whether the child of God in his conuersion haue a libertie and power to resist the inward calling of God? Answ. No. The absolute will of God 35 cannot be resisted: nowe the promise whereby men are made the children of God, is the absolute will of God. Againe, with this promise is ioyned the infinite power of God, which without all resistance brings that to passe which God hath promised. [Page] For he makes men to doe that which he commands. Ezec. 36. 26. he giues the will and the deede, Phil. 2. 13. so as men effectually called, cannot but come. Ioh. 6. 45.

It may be saide, that this is to abolish all freedome of will. Ans. It sufficeth to the libertie of the will, that it be free from compulsion: for constraint takes away the libertie of the will, and not necessitie. Secondly, the determination of mans will 5 by the will of God, is the libertie of the will, and not the bondage thereof: for this is perfect libertie, when mans wil is conformable to the will of God.

29 But as he which was borne 10 according to the flesh, persecuted him that was borne after the spirit, so is it now. 15

These wordes, are an answer to an Obiection, on this manner. We are hated of the Iewes: and therefore we are not the children of promise. The answer is two fold. One in this verse, thus, No maruell: this is the old fashion: it was thus in Abrahams 20 familie. For Ismael (borne after the flesh) persecuted Isaac (borne after the spirit:) and so it is at this day.

Obserue, that there is a perpetuall enmitie and opposition, betweene true beleeuers and hypocrites. God put enmitie betweene the seede of the serpent, and the seede of the woman. Gen. 25 13. 15. The world hates them that are chosen out of the world. Ioh. 15. 19. Carnall men cannot abide that their opinions and doings, should be iudged, and condemned of others. Ioh. 3. 20. And hence comes the opposition that is betweene beleeuers, and hypocrites, who cannot abide such as are not like themselues. 30

This hatred and opposition, shewes it selfe in persecution: of which, three things are to be considered.

The first is, who persecutes? Ans. Carnall Ismaelites, such as are of the same religion and familie with Isaac. Thus the Iewes 35 persecuted their owne Prophets, and the Thessalonians were persecuted of their own prophets. 1. Thes. 2. 14. Thus Priests and Iesuits, that haue bin hertofore borne, baptised, & brought vp among vs, are the causes of many seditions, conspiracies, [Page] and seeke the subue [...]sion of Church, and land.

The second is, who are persecuted? Ans. Spirituall men, the children of the promise. They suffer wrong, but they doe none. In the mount of the Lord there is no hurt done. Isa. 11. 9. they turne their speares and swords, into mattocks and sithes. Isa. 2. 4. 5 And they which doe no wrong, but are content to suffer wrong (and that for a good cause,) are in this respect blessed. Matth. 5. 10.

The third point, is▪ touching the kind of persecution: and that was skorning or mocking. Gen. 21. 9. It may be demanded, 10 how mocking can be persecution? Ans. Mocking and derision, which riseth of the hatred and contempt of our brother, is a degree of murder. He which saith Raca to his brother, is guiltie of a Councell. Matth. 5. 22. Here Raca, signifieth all signes and gestures that expresse contempt, as snuffing, tushing, 15 iering, gerning, &c. Cain is rebuked of God, euen for the casting downe of his countenance. Gen. 4. 6.

Againe, the mocking wherewith Ismael mocked Isaac, proceeded from a contemp: and hatred of the grace of God in Isaac: which Paul notes when he saith, that he was persecuted 20 which was borne after the spirit. This hatred of Gods grace in men, is the beginning of all persecution, and the deriding of the grace of God, is as much as the spoiling of our goods, and the seeking of our liues. Thus Cain hated his brother, by reason of the grace of God: because his deedes were good. 1. Ioh. 3. 25 12. A great part of the sufferings of Christ, stood in this, that he was mocked for his confidence in God. Psal. 22. 8. Matt. 27. 43. The children of Bethel mocke Elizeus: first, for his person, calling him bald pate: secondly, for the fauour of God shewed vpon Elias his master, in saying, Ascend, bald [...]ate: that 30 is. [...]us [...]in. in q [...]st. ascend not to Bethel, but ascend to heauen as Elias did. And this prophane skorning he cursed in the name of God. 2. King. 2. 23. The like skorning is vsed among vs at this day. For the practise of that religion which stands by the law of God, and the good lawes of this land, is nicknamed with tearmes of 35 precis [...]nes, and puritie. A thing much to be lamented: for this bewraies that there is a great want of the grace of God among [...]s. Therefore take heede of it.

30 But what saith the Scripture: [Page]put out the bond-woman, and her sonne: for the sonne of the bondwoman shal not be heire with the sonne of the freewoman. 5

The second answer to the former obiection, is in these wordes, that they which hate the children of promise, shall at length be cast out of the house of God. 10

Obiect. I. These wordes, cast out the bondwoman, are the words of Sara to Abraham: therefore they are not the words of scripture. Ans. The words were vttered by Sara, but they were afterward approoued by God, Gen. 21. 12. and thus they are the voice of scripture. 15

Obiect. II. Sara is commended for her subiection to Abraham, 1. Pet. 3. 6. yet here shee speakes imperiously, Cast out the bondwoman. Ans. Shee speakes this not as a priuate woman, but as the voice and mouth of God, and that (no doubt) by instinct from God. And therefore the words shee vttereth, are to be esteemed 20 as the commandement of God. This her case is extraordinarie, and not to be followed.

Thevse. I. All carnall hypo [...]ites, mockers of the grace of God, shall be cast forth of Gods familie, though for a time they beare a sway therein. This is the sentence of God. Let vs therefore 25 repent of our mocking, and hereafter become louers of the grace of God, as Christ was. Mark. 10. 21.

II. Consolation: the persecution of the people of God shall not be perpetuall. For the persecuting bondwoman, and her sonne, must be cast out. The rodde of the wicked shall no [...] rest 30 vpon the Lot of the righteous. Psal. 125. 3. This is our comfort.

III. All iustitiarie people, and persons that looke to be saued and iust [...]fied before God by the law, and the workes of the law, either in whole, or in part, are cast out of the church of God, and haue no part in the kingdome of heauen. The casting 35 out of Agar and Ismael, is a figure of the reiection of all such. Behold here the voice of God casting downe from heauen the greatest part of the earth, the Turke, the Iew, the obstinate Papist, with the stepmother, the Romish church.

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31 Then brethren, we are not children of the seruant, but of the freewoman. 5

The conclusion of the whole argument following directly from the 27. verse. If we be children of the promise, then are we children of the freewoman and not of the bondwoman, & consequently we are iustified and saued without the works of the law, by the meere grace of God causing vs by faith to 10 rest on the promise of God, whose substance and foundation is Christ.

CHAP. V. 15

1 Stand fast therefore in the libertie wherewith Christ hath made vs free, and be not intangled againe 20 with the yoke of bondage.

THese words, are repetition of the principall 25 Conclusion of the whole Epistle. Which was on this manner: I Paul am called to teach, and my doctrine is true: therefore ye did euill to depart from it, and your dutie was to haue stood vnto it. 30

Further, they are collected and inferred vpon the conclusion of the last argument vsed in the last chapter, thus: Ye are children of the freewoman: and therefore ye are free: and therefore ye should hold fast your libertie. 35

In the words, two maine points of doctrine are propounded. The first is, that by nature we are all intangled with the yoke of bondage. For the better conceiuing of this, I will handle three points, the nature of this bondage, the signe of it, and the vse.

[Page] Touching the nature of it. Our spirituall bondage stands in three things. The first, is bondage vnder sinne, which Paul teacheth when he saith, I am carnall sold vnder sinne. Rom. 7. 14. Here remember, that by sinne, is meant Originall sinne, which hath two parts: Guiltines in the first offence of Adam, which is imputed to all mankind; and the disposition of all the powers 5 of the soule to all manner of euill whatsoeuer. And this rebellious disposition is like a leprosie infecting the whole man: and it raignes like a tyrant ouer the soule of man, by tempting, intising, and drawing him from one actuall sinne to another, so as he can doe nothing but sinne. Iam. 1. 14. 10

The second thing, is obligation or subiection to all punis [...] ment both temporall and eternall. And it hath three parts. The first is, Bondage vnder Satan, who keepes vnrepentant sinners in his snare according to his owne will, 2. Tim. 2. 26. he rules in their hearts like a God, 2. Cor. 4. 4. and hath power to blinde 15 them, and to harden their hearts, till he haue brought them to eternall death. Heb. 2. 14. The second is, bondage vnder an euill conscience, which sits in the hearts of offendours as an accuser and a terrible iudge, and lies like a wild beast at a mans 20 dore, readie euer and anon to plucke out his throat. Gen. 4. 7. The third is, bondage vnder the wrath of God, and the feare of eternall death. Heb. 2. 15.

The third part of this bondage, is the obligation to the ceremoniall law. It pertaines not to all mankind, but onely concernes 30 the Iewes, to whome it was a yoke of bondage. Act. 15.

The signe of this bondage, whereby it may be discerned, is to keepe a course or practise in sinning. Ioh. 8. 34. He that commits sinne, is a seruant of sinne: or againe, a life led according to the custome and fashion of this world in the lust of the flesh, 35 or the lust of the eye, (which is couetousnes,) or in the pride of life. Eph. 2. 2. 1. Ioh. 2. 16.

The vse. We must learne to see, feele, acknowledge, and bewaile this bondage in our selues. Deliuerance belongs onely to such captiues, as know themselues to be captiues, Luk. 4. 40 18. and labour vnder this bondage, Matth. 11. 28. Thus did Paul when he saith, I am sold vnder sinne: and, O miserable man, who shall deliuer me from this bodie of death. To feele this bondage, is a steppe out of it: and not to feele it, is to be plunged into it.

[Page] Secondly, we must pray earnestly for deliuerance. The dumme creatures sigh and trauell till they be deliuered from their bondage: much more then must we doe it. Rom. 8. 22.

Thirdly, we must learne to detest whatsoeuer is of our selues: because it wholly tends to bondage.

Lastly, we must be content with any affliction that God 5 laies on vs, though it be lingring sicknes, pouertie, imprisonment, banishment. For God might worthely lay on vs all shame and confusion: because we are by nature slaues of sinne and Satan. 10

The second maine doctrine is, that by grace there is a libertie pertaining to the people of God. Here I consider foure things: 1. what this libertie is. 2. the author of it. 3. the persons to whome it belongs. 4. our dutie touching this libertie.

For the first: Christian libertie is called, the Good, or commoditie of Christians. Rom. 14. 16. 15

It is a spirituall Right or condition, lost by Adam, and restored by Christ. I say spirituall, because it pertaines to the conscience. The vse indeede of our libertie is in outward things, as meate, drinke, apparell, &c. but the libertie it selfe is in the 20 conscience. And thus it differs from ciuill libertie, which stands in the moouing of the bodie, in the choise of bodily actions, and in the free vse of our goods.

Christian libertie hath two parts, a Deliuerance from miserie, and Freedome in good things. 25

Deliuerance hath foure parts. The first, is a Deliuerance from the curse of the law for the breach thereof. Rom. 8. 1. There is no condemnation to them that are in Christ. And this comes to passe: because there is a translation made of the curse from our persons to the person of Christ. Gal. 3. 13. 30

The second deliuerance is from the obligation of the law whereby it binds vs to bring perfect righteousnes in our owne persons for the attainment of euerlasting life, according to the tenour thereof, Doe this, and liue. And this deliuerance is procured, because there is a translation made of the fulfilling of the law from our persons to the person of our Sauiour Christ. 35

From these two deliuerances ariseth the Pacification of the conscience, partly for our Iustification, and partly for our conuersation.

Touching iustification: A sinner in his humiliation and [Page] conuersion hath by this doctrine a Libertie without respect to his owne workes, or to his owne fulfilling of the law, to rest on the meere mercie of God for the forgiuenes of his sinnes, and the saluation of his soule, and to appeale from the throne of diuine iustice, to the throne of grace, and to oppose the merit of Christ against the wrath and iudgement of God. And this 5 hath bin alwaies the helpe of the godly in their distresse. Read 2. Chron. 33. 12. Ezra 9. Dan. 9. Psal. 32. 31. 130. 143. Consider the example of the Publican, and the Prodigall sonne, who condemne themselues, and make their appeale to the court of mercie and grace. 10

Here some man may say, how shall I know that I am freed from the rigour of the law, and from the curse thereof? Ans. Thou must first set thy selfe at the barre of Gods iudgement: and there must thou arraigne, accuse, and condemne thy selfe: this done, thou must vse thy libertie, and make thine appeale 15 to Gods mercie and grace for pardon, by asking, seeking, knocking: and thus at length shalt thou be resolued touching thy deliuerance.

Moreouer, touching conuersation, our consciences are setled thus: In that we are freed from the Rigour of the law, God 20 in mercie accepts the will and indeauour to beleeue, repent, and obay, for faith, repentance, and obedience. He spares them that feare him, as a father spares his child when he indeauours to doe that which he can. Mal. 3. 17. The law requires perfect 25 obedience at our hands: yet God of his mercie lookes more at the will to obay, then the perfection of obedience. This must be a stay to our mindes, when we see more corruption, then grace in our selues, and our obedience tainted with many spots of disobedience. 30

The third Deliuerance, is from the obseruation of the Ceremoniall law of Moses. Col. 2. 16. And hence ariseth an other deliuerance from the bondage of humane Traditions, as Paul saith, If yee be dead with Christ from the Elements of the world, why are ye burdened with traditions? Col. 2. 20. 35

The fourth Deliuerance, is from vnder the tyrannie and dominion of sinne. Rom. 6. 14. Let not sinne haue dominion ouer you. For ye are not vnder the law, but vnder grace. In the first tonuersion of a sinner, Originall sinne receiues his deadly wound, and the dominion thereof is diminished according to [Page] the measure of grace receiued.

The second part of Christian libertie, is a Freedome in good things: and it is fourefold. The first, is a freedome in the voluntarie seruice of God. Luk. 1. 74. We are deliuered from our enemies, that we may serue God in righteousnes and holines before him all the daies of our liues without feare. Paul saith, that the law 5 is not giuen to the righteous man, 1. Tim. 1. 9. because he is a law to himselfe, and freely does good duties, as if there were no law to bind him. The cause of this freedome, is the Gift and donation of the free spirit of God. Therefore Dauid praies, Stablish me with thy free spirit. Psal. 5. 1. And Paul saith, Where the spirit 10 is, there is libertie. 2. Cor. 3. 17. And, The spirit of life which is in Christ (is a Law to vs, and) frees vs from the power of sinne, and death. Rom. 8. 2.

It may be obiected, that this freedome in the voluntarie seruice of God, is bondage. For Christ saith, Matth. 11. 29. Take 15 my yoke vpon you. And we are as straightly bound to the obedience of the law of God, as Adam was by creation, nay more straightly, by reason of our redemption by Christ. Ans. The more we are bound to obedience, the freer we are: because the seruice of God is not bondage, but perfect libertie. 20

The second freedome, is in the free vse of all the creatures of God. Tit. 1. 15. To the pure, all things are pure. Rom. 14. 14. And the reason is, because the dominion ouer the creatures; lost by Adam, is restored by Christ. 1. Cor. 3. 22. And hence it is, that Paul calls the forbidding of marriage, and of meates, 25 with obligation of conscience, a doctrine of deuills. 1. Tim. 4. 1.

The third freedome, is a Libertie to come vnto God the father in the name of Christ, and in praier to be heard. Rom. 5. 2. Eph. 3. 12. Whereas according to our naturall condition, our 30 sinnes are a wall of partition betweene vs and God, and cause vs to flie from the presence of God: and though we crie vnto God, and fill heauen and earth with our cries, so long as we are in our sinnes, we are not heard of him. 35

The fourth freedome, is a Libertie to enter into heauen in the day of our death: Christ by his blood hauing made a way. Heb. 10. 19.

Thus we see what Christian libertie is. The vse followes. The Anabaptists gather hence, that among Christians there [Page] must be Magistrates, they must haue power to make lawes beside the lawes of God: but this power they haue not, because Christians haue a free vse of all the creatures of God by Christian libertie. Ans. We must distinguish betweene the libertie it selfe, and the vse of it. And the Magistrates authoritie deales not with the libertie which is in the conscience, but with the 5 vse of it: and he doth neither diminish nor abolish the vse of any of the creatures, but restraines the abuse, and moderates the ouer common vse for the common good. Thus Magistracie and Christian libertie may stand together: and the rather, because libertie is in conscience, and the Magistrates authoritie 10 pertaines to the bodie.

Here is further, comfort for all the godly: for euen by Christian libertie, their consciences are exempted from the power of all creatures, men, and Angels. 1. Cor. 7. 23. Ye are bought with a prise, be not seruants of men, that is, let not your hearts and 15 consciences stand in subiection to the will of any man. Here then falls to the ground the Opinion of the Papists, namely, that the lawes and Traditions of the Church bind conscience as truly and certenly as the word of God. This doctrine is not of 20 God, because it is against Christian libertie.

Obiect. I. Rom. 13. 5. Be subiect to the higher powers for conscience. Ans. Conscience here is not in respect of the lawes of the Magistrate, but in respect of the law of God, that binds vs in conscience to obay the law of the Magistrate. 25

Obiect. II. Heb. 13. 17. Obay them that haue the ouersight of you, and be subiect. Ans. We must be subiect to them: because as Ministers of God, they deliuer the word of God in the name of God vnto vs, and that word binds conscience. Againe, the lawes which they make touching order and comelines in the 30 seruice of God, are to be obaied for the auoiding of scandall and contempt.

Obiect. III. A thing indifferent vpon the commandement of the Magistrate, becomes necessarie. Ans. It is true. But it must be obserued, that necessitie is twofold, Externall, internall. 35 And the law of the Magistrate makes a thing indifferent to be necessarie onely in respect of externall necessitie, for the auoiding of the contempt of authoritie, and for the auoiding of scandall. Otherwise the thing in it selfe is not necessarie, but remaines still indifferent, and may be vsed or not vsed, if contempt [Page] and scandall be auoided. The Apostles made a law that the Gentiles should abstaine from strangled and blood, and things offered to Idols, Act. 15. 28. yet Paul saith afterward to the Corinthians, All things are lawfull, 1. Cor. 10. 23. and whatsoeuer is sold in the shambles eate, and make no question for conscience sake, v. 25. because their intent was not, that the law should 5 simply binde, but onely in the case of offence: and therefore where there was no offence to be seared, they leaue all men to their libertie.

Againe, here is an other comfort to all that beleeue in Christ, that nothing can hurt them, and that no euill can befall 10 them, Psal. 91. v. 10. nay all things shall in the ende turne to their good, though in reason and sense, they seeme hurtfull. To beleeue this one thing, is a ground of all true comfort.

The consideration of this benefit of Christian libertie, teacheth three duties. The first is, from our hearts, to imbrace, 15 loue, and maintaine Christian religion: because it is the meanes of this libertie. The second is, carefully to search the scriptures: for they are as it were the Charter in which our liberties are contained. Thirdly, our Christian libertie puts vs in minde to become vnfained seruants of God in the duties of faith, repentance, 20 newe obedience. Rom. 6. 22. For this seruice is our libertie.

The second point is, touching the Author of this libertie, in these words, wherewith Christ hath made vs free. Christ then is the worker of this libertie. Ioh. 8. 36. he dissolues the works 25 of the deuill. 1. Ioh. 3. 8. he binds the strong man and casts him out of his hold. Matth. 12. 29.

He procures this libertie by two meanes, by his merit, and by the efficacie of his spirit. The merit of his death, procures deliuerance from death, and it purchaseth a right to life euerlasting. 30 The efficacie of his spirit assures vs of our adoption, and withall abates by little and little the strength and power of sinne. The vse. Hence we learne the greatnes and grieuousnes of our spirituall bondage, because there was none that could deliuer vs from it, but Christ by his death and passion. Hence 35 therefore we are to take occasion to acknowledge and bewaile this our most miserable condition in our selues.

Secondly, the prise that was paid for the procurement of our libertie, namely, the pretious blood of the immaculate [Page] lambe of God, shewes that the libertie it selfe is a thing most pretious and excellent, and so to be esteemed.

Thirdly, for this libertie we are to giue all praise and thanks to God. This did Paul at the remembrance of it. Rom. 7. 25. 1. Cor. 15. 57. And not to be thankfull is an height of wickednesse. 5

The third point is, concerning the persons to whome this libertie belongs; and they are noted in these wordes, Stand ye fast; he hath made vs free. Whereby Paul signifies himselfe and the Galatians that beleeued in Christ. Beleeuers then are the persons to whome this libertie belongs. Ioh. 1. 12. 1. Tim. 4. 3. 10 And true beleeuers are thus to be discerned. They vse the ordinatiemeanes of grace and saluation, the word, & sacraments: in the vse of the meanes, they exercise themselues in the spirituall exercises of inuocation and repentance: and in these exercises they bewaile their vnbeleefe, and striue by all meanes to beleeue 15 in Christ. As for them that conceiue a perswasion of Gods mercie without the meanes of saluation, and without the exercises of inuocation and repentance, they are not true beleeuers but hypocrites. 20

When Paul saith, Christ hath made vs free, that is, me Paul, and you the Galatians, he teacheth that euery beleeuer must by his faith applie vnto himselfe the benefit of Christian libertie. But to doe this well, is a matter of great difficultie. The Papists in their writings report our doctrine to be this: that a man 25 must conceiue a perswasion that he is in the fauour of God the adopted child of God: and that vpon this perswasion he hath the pardon of his sinnes, and the benefit of Christian libertie. But they abuse vs in this as in many other things. For we teach, that the Application of Christ and his benefits, is to 30 be made by certaine degrees. The first is, to vse the meanes of saluation, the word, praier, sacraments: the second is, to consider and to grow to some feeling of our spirituall bondage: the third is, to will and desire to beleeue in Christ, and to testifie this desire by asking, seeking, knocking: the fourth is, a certen 35 perswasion, or a certentie conceiued in minde of the mercie of God by meanes of the former desire according to the promise of God, Aske, and it shall be giuen vnto you. The fifth is, an experience of the goodnes of God after long vse of the meanes of saluation, and then vpon this experience followes the full [Page] perswasion of mercie and forgiuenes.

The fourth point, concernes the office of beleeuers, and that is, to stand fast in their Christian libertie, and in the doctrine of the Gospel, which reueales this libertie. And by this, we in England are admonished to stand fast to the religion 5 which is now by law established amōg vs, & not to returne vnder the yoke of Popish bondage. For the Popish religion is flat against Christian libertie, two waies. For our libertie which we haue in Christ, frees vs from the law three waies, in respect of condemnation, in respect of compulsion to obedience, and 10 in respect of iustification, (as Paul shewes at large in this Epistle:) and yet the Popish doctrine is, that we are to be iustified by the workes of the law. Againe, Christian libertie frees our consciences from the Traditions of men, Col. 2. 20. and yet the Popish religion bindes vs in conscience to the Traditions of 15 men: nay, it is nothing els but an heape of traditions.

Here two things are to be considered, the manner of standing, and the time. The manner, is signified in the very words. For to stand fast, is to hold and maintaine our libertie with courage and constancie, whatsoeuer comes of it, as the soldier 20 keepes his standing, though it cost him his life. We are readie to defend the libertie of our countrie euen with the hazard of our liues: much more then are we to defend Christian libertie with the losse of all that we inioy: sinne must be resisted euen vnto blood. Hebr. 12. 4. If men be fearefull, they must pray to 25 God for the spirit of boldnes and courage: and if God vouchsafe not this gift when opportunitie is offered, they may withdraw themselues, and by flying preserue their libertie.

The time of standing, is the euill day, that is, the day of triall. Eph. 6. 13. And then to stand fast, is a matter of great difficultie. 30 And for this cause we are before hand to prepare our selues by obseruing these rules following. First, we must labour that religion be not onely in mind, and memorie, but also be rooted in the affection of our hearts, so as we loue it, reioyce in it, and esteeme it aboue all things. Secondly, we must not onely be 35 hearers of the word of God, but also doers of it in the exercises of faith, repentance, new obedience. Thirdly, we must ioyne with our religion, the soundnes of good conscience: for if conscience faile, we cannot be sound in our religion. Lastly, we must pray to God with all manner of praier and [Page] supplication for all things needefull. Eph. 6. 18.

2 Behold, I Paul say vnto you, that if ye be circumcised, Christ shal profit you nothing. 5

These words, are a reason of the former conclusion, thus. If ye be circumcised, and goe backe from your Christian profession, Christ shall profit you nothing: therefore stand fast.

In the words, I consider a sentence, and the proofe of it. The 10 sentence, If ye be circumcised, &c. the proofe, J Paul say vnto you For the better vnderstanding of the sentence, Circumcision must here be considered according to the circumstance of time, three waies. Before Christ it was a sacrament, and a seale of the righteousnesse of faith, Rom. 4. 11. after the death of 15 Christ, till the destruction of the temple, it was a dead ceremonie, yet sometime vsed as a thing indifferent. After the destruction of the Temple, when the Church of the new Testament was planted among the Gentiles, it was a deadly ceremonie, and ceased to be indifferent: and in this last respect Paul saith, 20 If ye be circumcised, &c. Againe, circumcision must be considered according to the opinion which the false Apostles had of it: now they put their confidence in it, and made it a meritorious cause of their saluation, and ioyned it with Christ. The 25 words therefore carrie this sense: If ye will be circumcised with this opinion, that circumcision shall be vnto you a meritorious cause of your saluation, Christ shall profit you nothing. The vse. Hence it followes, that the doctrine of iustification by works, is an errour ouerturning the foundation of religion, which 30 whosoeuer obstinately maintaineth, cannot be saued. It will be said, this is true of ceremoniall works, but not of morall works. Ans. Yea euen of morall. For that which Paul saith here of circumcision, he speakes generally of the whole law, vers. 4. Ye are abolished from Christ whosoeuer are iustified by the law. And 35 circumcision must be considered as an obligation to the obedience of the whole law. Againe, it may be said, this is true of the works of nature, but not of works of grace. Ans. Yea euen of workes of grace: for the Galatians were regenerate, and therfore looked not to be iustified, & saued, by the workes of [Page] nature, but by workes of grace.

Secondly, hence we gather, that to adde any thing to the passion, as a meritorious cause of our iustification, and saluation, is to make Christ vnprofitable. For he must be a perfect Sauiour, or no Sauiour: he admits neither partner, nor deputie in the worke of our redemption. And the grace of God admits 5 no mixture or composition with any thing that is of vs. Grace is no grace, vnlesse it be freely giuen euery way. Therefore the Popish religiō is a damnable religion: because with the merit & satisfactiō of Christ, it ioyns humane merits & satisfactions, in the case of our iustification. It may be alleadged, that 10 the Popish religion maintaines all the articles concerning Christ, as we doe. Ans. It doth so in word: but withall it addes to the foresaid articles the doctrine of humane merits and satisfactions, which make voide the death of Christ. Againe, Papists 15 alleadge that it is the glorie of Christ, that he merits for vs, and withall makes vs to merit for our selues; as it is the glorie of an Emperour to make other kings vnder him. Ans. It is not the glorie of the Emperour to make kings as partners with him, in his kingdome. And workes set vp as meritorious 20 causes of saluation, dishonour Christ, for they make him vnprofitable, as Paul here teacheth.

Popish religion therefore is in no wise, in any place to be tollerated, where it may be abolished: but it is to be wished that it were banished forth of towne and countrey: and students are 25 to be warned with great circumspection to read Popish writers. For no good can be looked for of that religion that makes Christ vnprofitable.

Lastly, we are here taught to content our selues with Christ alone, and with his works, merits, and satisfactions. For in him we are complete. Col. 2. 10. 30

The confirmation of the sentence followeth, I Paul say it: therfore it is so. This kind of reasoning may not seeme strange: for the Apostles in writing and preaching, had the diuine and infallible assistance of the spirit, so as they could not erre. This must be held as a Principle in religion: and beeing denied, 35 there is no certentie of the Bible.

3 For I testifie againe to euery man that is circumcised, that he is [Page]bound to keepe the whole law.

4 Ye are abolished from Christ, whosoeuer are iustified by the law, ye are fallen from grace. 5

The meaning. Paul saith, I testifie againe: because he hath spoken thus much in effect before. Gal. 3. 10.

That is circumcised] who is of opinion of the false Apostles 10 that will be circumcised, and looke for iustification thereby.

Bound to the whole law] that is, to the whole ceremoniall law, to the iudiciall law, and to the whole morall law. And further, bound in respect of iustification, and life, to doe all things in the law. For he that will be iustified by one act of the law, is 15 bound to performe the rest for his iustification.

Abolished from Christ] that is, Christ is become an idle and emptie Christ vnto you.

Whosoeuer are iustified by the law] that is, are of opinion that they are to be iustified by the workes of the law. For indeede 20 a sinner cannot be iustified by the law, but onely in his owne false opinion.

Grace] that is, the loue, and fauour of God.

The resolution. The third verse is a confirmation of the reason in the second verse, and it may be framed thus: He which 25 is bound to keepe the whole law, hath no part in Christ: he which is circumcised, is bound to keepe the whole law: therefore he which is circumcised, hath no part in Christ. The 4. verse is a repetition of the second verse, with a declaration therof: for he shewes what he meanes by circumcision, namely, iustification 30 by circumcision, and consequently by the whole law. And therefore when he had said, If ye be circumcised, he changeth his speach, saying, Whosoeuer is iustified by the law. Againe, least men might thinke it a small matter to be abolished from Christ, he shewes that it is indeede to fall from grace. 35

The vse. These verses are as it were a thunderbolt against all Poperie. And first of all, I vrge the argument of Paul against the Popish Church, and against the Popish religion: If ye be iustified by the law, ye are abolished from Christ, and fallen from Christ. Answer is made, that the words are to be [Page] vnderstood of such workes of the law, as are from nature, and goe before faith: and not of such workes as are from grace, and follow faith: for such workes (they say) are from Christ, and stand with him. I answer, the words of Paul are to be vnderstood of all workes of the law, whether they be from nature, or from grace. For this Epistle of Paul was written about 5 sixe yeares after the conuersion of the Galatians: therefore they were and had bin long regenerate persons: now men regenerate looke not to be iustified by works of nature, but by good workes, which are workes of grace. And Paul saith, Eph. 2. 10 10. We are not saued by workes which God hath ordained, that we should walke in: and these are the best workes that are or can be. Againe, Tit. 3. 5. Of his mercie he saued vs, and not of workes of righteousnes.

By this text we further see, that we and the Papists differ not about circumstances, vnlesse Grace and Christ be circumstances. 15 Againe, we see that the Church of Rome is indeede no Church: because by maintaining iustification by works, it is abolished from Christ, and fallen from grace.

Againe, I vrge Pauls argument against them, on this manner. He which is debter to the whole law, hath no part in 20 Christ: he which is iustified by workes, is debter to the whole law: therefore he which is iustified by workes hath no part in Christ Let them answer, if they can.

I turne the same argument another way, thus: He which is iustified by workes, is bound to keepe the whole law: but no 25 man can keepe the whole law: therefore no man can be iustified by workes.

They answer to the minor, by making a double fulfilling of the law, one for this life, the other for the life to come; and both 30 in their kind perfect. The fulfilling of the law for the time of this life (they say) it is to loue God aboue all creatues in truth: and that he which doth thus much, fulfills the law, and is no offender. Hereupon they inferre, that works may be answerable to the law, and be opposed to the iudgement of God. And 35 for this doctrine, they alleadge S. Augustine. I answer againe, that Paul in this place takes it for a confessed truth, that no man can fulfill the law: and he vrgeth it as a great inconuenience, that any man should be bound to keepe the whole law. And before he hath said, He which is of the workes of the law, is cursed: [Page] Gal. 3. 10. which could not be, if there were a fulfilling of the law for the time of this life. As for Augustine, it is true he makes two fulfillings of the law, and one of them for the time of this life: but this he saith is imperfect: and this imperfection he makes to be a sinne, whereas the Papists of our time teach, that men may fulfill the law for the time of this life without sinne. 5

Where Paul saith, If ye be circumcised: marke how the false Apostles abuse circumcision. It is by diuine institution a seale of the righteousnes of faith, and they make it a meritorious cause of saluation. It is indeede rather Gods worke, then our worke: and they make it their owne worke, and that meritorious 10 before God. Like doe the Papists at this day. Baptisme is a signe and seale of Gods mercie, by diuine institution: and they turne it into a physicall cause which containes and conferres grace. In like sort they turne the workes of the spirit, almes, praier, fasting, contrition; yea their owne traditions, 15 confession, satisfaction, and such like, into meritorious causes of iustification, and life. And this is the fashion of deceiuers, to retaine the names of holy things, but not to retaine the right vse of them.

As here we see Circumcision was an obligation to the keeping 20 of the whole law in the old Testament: so is baptisme in the new, an obligation or bond, whereby we haue bound our selues to liue according to all the lawes of God. Matth. 28. 19, 20. This discouers the Atheisme and vnbeleefe of persons baptised in these our daies: for few there be that thinke vpon, 25 and performe this obligation.

We are further to obserue the condition of the law. It is wholly copulatiue. All the parts of it are linked one to another. He that is bound to one commandement, is bound to all: he that keepes one indeede, keepes all: he that breakes one, in respect 30 of the disposition of his heart, is a breaker of all, Iam. 2. 10. he that makes no conscience to keepe some one commandement, if occasion be offered, will breake any. Hence it followes, that true regeneration is that which is a reformation and change according to the whole law of God, and containes in it 35 the seedes of all good duties. Christ saith, He that is washed is all cleane. Ioh. 13. 10. Iosias turned to God according to the whole law. Zacharie and Elizabeth walke in all the commandements of God without reproofe. Luk. 1. Dauid saith, He shall not be confounded, [Page]when he hath respect to all the commandements of God. Psal. 119. 6. On the contrarie, he which hath many excellent things in him, if he liue in the manifest breach of some one commandement, is sound in none, nay indeede he is guiltie of all. Herod did many good things: and yet all was nothing: because he liued in incest. Mark. 6. 20. The deuill is able to bring a man to 5 perdition as well by one sinne, as by many.

Whereas Paul saith, If ye be iustified by the law, ye are abolished from Christ: First I gather, that the Law and the Gospel are not one in substance of doctrine, as the Papists teach: for they 10 say the Gospel is nothing but the law made more perfect, and plaine: which if it were true, a man might be iustified both by Christ and the law, which Paul saith cannot be. Secondly, I gather hence, that it is a meere deuice of mans wit, to say that Christ by his death and passion merited, that we should merit 15 by our owne workes our iustification and saluation. For if this were true, that the merit of our workes, were the fruit of Christs passion, Paul would not haue said that iustification by the law, should abolish Christ vnto vs. For the cause and the effect, both stand together: whereas Christs merit, and the 20 merit of our works, agree euen as fire and water. And no maruell. For the reason why Christ meriteth, is the Personall vnion of the Godhead with the manhood: which vnion, because it is not to be found in any meere man, neither is there any true and proper merit to be found. 25

Whereas Paul saith, Ye are fallen from grace, some gather, that the children of God may fall quite from the fauour of God. Ans. Men are said to be vnder grace, two waies. First, in the iudgement of infallibilitie: and thus onely the Elect are vnder the grace of God. Secondly, in the iudgement of Christian 30 charitie: and thus all that professe Christ, (though indeede hypocrites,) are vnder the grace of God. And in this sense Paul saith, that the whole Church of Galatia is vnder the grace of God. And they are said to fall from grace, not because all were indeede vnder the fauour of God, and at length cast out of 35 it: but because God makes it manifest to men that they were neuer in the fauour of God. Thus Christs enemies are said [...]o be blotted out of the booke of lif [...], Psal. 69. 28. when God makes it manifest that their names were neuer written there. Secondly, I answer, that Paul speakes this not absolutely, but vpon [Page] condition, If ye will be iustified by the law. And therefore v. 10. he saith, that he is perswaded better things of them.

Lastly, here we see it is false that euery man shall be saued by his religion: for he that is abolished from Christ, is quite out of the [...]auour of God. And therefore no religion, but that which is truly Christian, saueth. 5

5 For we in the spirit by faith waite for the hope of righteousnes.

6 For in Iesus Christ neither circumcision 10 nor vncircumcision auaileth any thing, but faith which worketh by loue. 15

The meaning. We] I Paul, the rest of the Apostles, and all other Christian churches. In spirit] that is, in the powers of the soule sanctified and renewed. In this sense Paul saith that the true circumcision is that which is in the heart, in spirit, Rom. 2. 20 29. and Christ saith, that true worship of God is in spirit, Ioh. 4. 24. And that spirit is here taken in this sense, it is manifest: because it is opposed to circumcision which is in the flesh.

By faith we wait] Faith apprehends the promise, and thereby brings forth hope: and faith by meanes of hope makes them 30 that beleeue to waite. Hope of righteousnes] that is, saluation or life eternall, which is the fruit of righteousnes, Tit. 2. 13. or againe, righteousnes hoped for▪ Righteousnes indeede is imputed to them that beleeue, and that in this life, yet the fruition and 35 the full reuelation thereof is reserued to the life to come, when Christ our righteousnes shall appeare, and when the effect of righteousnes, namely sanctification, shall be accomplished in vs. Rom. 8. 23. 1. Ioh. 3. 2.

The sense then is this. All the Apostles and Christian churches with one consent in spirit by meanes of their faith, waite 40 for the full reuelation of their imputed righteousnes, and for euerlasting life: whereas the false Apostles place their righteousnes in circumcision of the flesh, and looke to haue the fruition of it in this life.

[Page] 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 5 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 10 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 15 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 20 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 25 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 30 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 35 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 [Page] 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. 5

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 10 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. [...]1. For this cause 15 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 20 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. 25 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. 30 1. 9. The heart must be rent, and not the garment. Io [...]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 35 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, [...]oue.

In the 6. verse, Paul propounds three conclusions. The first [Page] 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, 5 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 10 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 15 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 20 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 25 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. 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 35 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, [Page] 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. 5 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 10 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 15 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 20 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 25 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 30 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 35 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 [Page] 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. 5 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 10 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. 15 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 20 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 25 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. 30

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. 35

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.

[Page] 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 5 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. 10

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 15 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 20 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 25 letyou, that ye should not obay the truth?

The meaning. Ye did runne well] In these words, Paul alludes 30 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. 35 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 [Page] 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. 5

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, 10 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 15 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 20 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 25 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 30 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, 35 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 [Page] 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. 5

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 10 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 15 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 20 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 25 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 30 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 35 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 [Page] 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 5 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 [...]usle themselues in their superstitions, by a presumption that the Church cannot erre, and that 10 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 15 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 20 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) 25 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 30 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 [...]ort 35 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.

[Page] 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: 5 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 10 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. 15

9 A little leauen, leaueneth the whole lumpe.

The sense. As a little leauen leaueneth and fauoreth the 20 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 [...]ound and incorrupt. 25

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 [...]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, 30 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 35 common fashion of men, namely, to extenuate their faults, and to make small matters of great offences. The Phari [...]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 [Page] 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 5 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 10 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 15 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, 20 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 25 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. 30

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 35 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 [Page] 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 5 eating, drinking, and swilling, [...]iot, and vanitie in apparrell, are to be suppressed in euery societie, as the breeders of many v [...] ces.

On the contrarie, as one point of euill doctrine brings with 10 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. 15 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 20 minded: but he that troubleth you shall beare his iudgement, whosoeuer 25 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 30 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: 35 thus A [...]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, [Page] 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 5 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 [...]iance in you, he teacheth in his own example, that we are to hope the best of men 10 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 15 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 [...]ull to suspend. Now our iudgement of the 20 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 25 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 30 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, 35 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 [Page] 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 5 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. 10 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 15 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 20 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. 25

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 30 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. 35

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?

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11 And brethren, if I yet preach Circumcision, why doe I yet suffer persecution? Then is the scandall of the crosse abolished.

5 12 Would to God they were cut off that trouble you. 10

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] 15 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 20 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 25 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 30 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 35 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 [Page] 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 [...]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 5 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. 10

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 15 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 20 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 25 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 30 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 35 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, [Page] 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, 5 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 10 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 15 be displeased though all men be displeased. Act. 5. 29. Indeede Christ pronounceth [...] 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. 20

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 25 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 30 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, 35 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 [Page] 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 [...]tie of Gods church. Now 5 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 10 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 15 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 20 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 25 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 [...]aues them of their 30 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, 35 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 [Page] 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 5 habitation in heauen.

13. For brethren ye haue bin called to libertie: only vse not your libertie 10 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 15 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. 20 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, 25 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, 30 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 35 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 [Page] 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 5 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. 10

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 15 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 20 out of olde Adam, and by faith ingrafted into Christ: for by this ins [...]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 25 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 30 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 35 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[Page]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. 5 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 10 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? 15 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 20 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. 25

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 30 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 35 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 [Page] 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 5 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 10 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 15 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 20 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? 25 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 30 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 35 of the 3 commandement to take vp an holy vse of euery gift of God. When Noe came out of the Arke, so [...] 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 [Page] 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 5 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 10 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 15 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. 20

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 25 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. 30

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: 35 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 [Page] 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 5 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, 10 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 15 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 20 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, 25 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 30 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: 35 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 [Page] 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, 5 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 10 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 15 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 20 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 25 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, 30 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 35 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, [Page] 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. 5

14. For all the law is fulfilled in one word, which is this, thou shalt 10 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? 15 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 20 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 52 of loue. Thy neighbour] any one that is neare vnto vs in res [...]t of mans nature. Isai. 58. 7. though he be our enemy, yet i [...] by any occasion he be offered vnto vs of God, he is our neighbour. 30

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 35 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.

[Page] 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. 5 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, 10 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. 15

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 20 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 25 [...], 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 30 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. 35

15. If ye bite and deuoure one another, take heed that ye be not consumed one of another.

[Page] 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 5 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. 10

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 15 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 20 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 25 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 30 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 35 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 [...]ish, and beastlike, more beseeming wolues, lions, dogges, then [Page] 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 5 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. 10 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. 15 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 20 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 25 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 30 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 35 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. [...]2. when [Page] 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 5 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 10 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. 15

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, 20 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 25 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, 30 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 35 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 [Page] 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 5 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 10 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 15 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 20 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 25 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, 30 &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 35 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 [Page] 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, 5 and ye shall not fullfill the lust of the flesh. 10

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. 15

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 20 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, 25 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 30 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, 35 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 [Page] 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 5 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 10 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 15 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 20 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. 25

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 30 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 35

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: [Page] 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 5 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 10 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 15 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 20 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. 52 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 30 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 35 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 [Page] 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 5 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. 10

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 15 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 20 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. 25

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 30 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 35 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, [Page] 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. 5 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 10 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, 15 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 20 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 25 flesh, and they are contrarie one to another, so that ye cannot doe the 30 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 53 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 [Page]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 5 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 10 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: 15 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 20 the flesh. The lust of the flesh shewes it selfe in two actions. The first is, to defile [...] 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 25 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 30 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 35 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 [...]urnest to the right hand, or to the left c. 30. v. 21. And [Page] 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 5 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 10 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. 15 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 20 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 25 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: 30 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. 35 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 [Page] 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 5 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 10 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 15 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 20 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 25 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 [...]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 30 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 35 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.

[Page] 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 5 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 10 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 15 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 20 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 25 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 30 an effect proceedes from sundrie causes that are subordinate, it takes vnto it the nature of the second cause: hereupon workes are [...]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, 35 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 [Page] 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 5 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 10 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 15 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 20 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 25 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, 30 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. 35

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 [Page] 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, 5 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 10 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, 15 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 20 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 25 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 30 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 53 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. [Page] 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, 5 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 10 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 15 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 20 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 25 flesh are manifest, which are adulterie, fornication, vncleannes, wantonnes,

30 20 Idolatrie, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies,

35 21 Enuie, murthers, drunkennes, gluttonie, and such like: whereof[Page]I tel you before (as I also haue told you before) that they which do such things, shal not inherit the kingdom of God. 5

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 10 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 15 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. 20

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 25 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 30 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. 35

Touching the kinds or sorts of the workes of the flesh, they are in number se [...]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 [Page] 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 5 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. 10

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 15 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. 20

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. 25 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 30 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, 35 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 [Page] 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, 5 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 10 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 15 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. 20

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 52 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 30 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 35 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 [Page] 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 5 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 10 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 15 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 20 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 25 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, 30 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 35 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 [Page] 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, 5 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. 10

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 15 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 20 godlines: and they are three, Idolatrie, Witchcraft, Heresie. Idolatrie is the worshipp [...] 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 25 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 30 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 35 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 [Page] 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. 5

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 10 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: 15 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 20 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 25 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, 30 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 35 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.

[Page] 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 5 God in Christ should haue all the affections of our hearts.

Witchcraft] The worde [...], 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 [...], in the 10 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 15 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 20 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. 25 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. 30

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 35 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 [Page] 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 5 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. 10 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 15 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 20 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 25 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 30 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. 35

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 [Page]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 5 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 10 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 15 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. 20

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 25 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, 30 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 35 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.

[Page] 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 5 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 10 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 15 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. 20

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 25 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: 30 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 35 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 [Page] 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 5 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, 10 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 15 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. 20

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 25 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 30 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. 35 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 [Page] 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, 5 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 10 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 15 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. 20 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 25 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 30 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 35 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.

[Page] 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. 5

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. 10

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 15 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 20 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 25 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 30 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 53 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 [Page] 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, 5 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. 10 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 15 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 20 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 25 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. 30

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 35 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 [Page] 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 5 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. 10

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 [...]. which men separate one from another: and that is done two 15 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 20 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 25 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 30 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 35 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 [Page] 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. 5

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 10 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 15 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. 20 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 25 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. 30

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. 35

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.

[Page] 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 5 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 10 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 15 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 20 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 52 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. 30 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, 35 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.

[Page] 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. 5

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 10 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 15 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 20 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, 25 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 30 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 35 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 [Page] 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 5 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 10 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. 15 120. 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. 20

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 25 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 30 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 35 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 [Page] 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 5 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, 10 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. 15

22 But the fruit of the Spirit, is loue, ioy, peace, long-suffering, gentlenes, goodnes, faith,

20 23 Meeknes, temperance: against such there is no law.

For the better obseruing, and the more easie vnderstanding 25 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 30 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. 35 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 [Page] 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 5 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 10 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. 15 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. 20

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. 25

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 30 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 35 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 [Page] 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 5 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. 10

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. 15

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 20 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 25 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 30 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. 35 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 [Page] 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. 5

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 10 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 15 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 20 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. 25

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, 30 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 53 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 [Page] 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, 5 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 10 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. 15

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 [...]uly, to comfort the distressed, to beare with them that are weake, and to be patient towards all, 1. Thess. 5. 14. 20

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 25 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. 30

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 35 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, [Page] 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 5 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 10 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. 15

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 20 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, 52 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 30 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. 35 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 [Page] 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 5 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. 10

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 15 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 20 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 25 goods: contrarie to the fashion of many that spend their substance in [...]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 30 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. 35

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 [Page] 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. 5

24 For they that are Christs, haue crucified the flesh, with the affections, and lusts. 10

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 15 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 20 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 25 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. 30

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 35 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. [Page] 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, 5 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. 10

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 15 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, 20 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, 25 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 30 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. 35

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 [Page] 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. 5 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 10 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. 15

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 20 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 25 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 30 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 35 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 [Page] 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 5 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 10 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 15 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 20 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 25 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. 30

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 35 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 [Page] 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 5 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. 10 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 15 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 20 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 [...]. said, Let vs, (whilest we liue in this world) not onely indeauour 52 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 30 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, 35 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 [Page] 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 5 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 10 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 15 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, 20 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 25 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. 30

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, 35 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 [Page] 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. 5 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 10 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, 15 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 20 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 25 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 30 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 35 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 [Page] 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 5 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 10 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 15 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 20 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 25 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 30 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. 35

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, [Page] 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 5 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 10 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 15 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.

FINIS.

§

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[Page] THE SVPPLEMENT OR CONTINVATION OF the Commentarie vpon the sixt Chapter.

ALMA MATER CANTA BRIGIA

HINC LVCEM ET POCVLA SACRA

Printed by IOHN LEGAT, Printer to the Vniuersitie of CAMBRIDGE. 1604.

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TO THE RIGHT WORshipfull Sir BASSINGBVRNE GAVDY, Knight.

RIght Worsh. hauing beene licensed some yeare agoe (according to the auncient laudable custome of the Uniuersitie) to interpret S. Pauls Epistles: and then earnestly intreated by M. Perkins his Executor, and others his friends, (which had some interest in me) to supplie that which was defectiue in his Commentarie vpon the Galatians: ouercome at the last by their importunitie, I vndertooke the busines, making triall of my simple facultie in this short Chapter, which I haue here according to my poore talent, finished: Yet not daring to publish it to the view of the world, without pr [...]mising somewhat in way of excuse for my boldnes. For if Hirtius or (as others thinke) Oppius, beeing importuned by his friend to continue the Commentaries which Caesar left vnfinished, durst not presume to Traef. lib. 8. de bello Gall. make a Supplie, without making first an Apologie for himselfe, for attempting to take in hand so great a taske, seeming therein to compare with him who was incomparable: Iust cause haue I to excuse my selfe for this my bold attempt, in vndertaking to equall him who in the iudgement of all (saue such, as esteeme of Writers by tale and not by touch) is so substantiall, concise, exact, methodicall, that (as it is said of Caesar) he hath discouraged wise men from writing. Sanos homines à scribendo d [...]terruit. [...]c. ad Bru [...]ū. Sue [...]on. in C [...]s. cap. 56. But seeing J doe not in the vaine confidence of mine owne sufficiency, or exactnes of the worke, proclaime a chalenge to all mens censures: nor yet take vpon me (as Michael de Montaign. in his Estayes. some haue don in other writers) so to carry the Author along that the Reader shall not perceiue but that he is still reading him, nor know where he endeth, or where I beginne (for that beeing impossible to attaine, were follie to attempt:) but oenly to finish that which otherwise should haue bin imperfect, to satisfie the request of my friēds, & to helpe forward the Lords building, though not as a master builder with hewen stones, or polished Saphirs: yet as [Page] a seruer and vnderlabourer as it were with a handfull of rubbish. I hope I shall obtaine (at least) this fauourable construction, to be thought as farre from vanitie herein, as my conscience doth witnesse with me I did it in simplicitie, and without affectation of singularitie. And if it were no presumption in Gillebertus to finish Bernards Sermons vpon the Canticles, nor in Clichtoveus to supplie the 5, 6, 7, 8. foure bookes which were wanting in Cyrils Commentaries vpon Iohn, nor in Wolfius, Reuterus, and other moderne writers, to continue the Commentaries of Martyr, Zanchius, &c. but rather workes worthie great commendation, and deseruing well of the Church of God: I trust it wiil not be imputed to me as a vice, which in others is accounted as a vertue. Further, if I shall seeme to any with the vnskilfull limmer to haue ioyned humano capiti, cervicem equinā, in that I exceede as much the other part in prolixitie, as! come short of it in dexteritie, I hope I shall the more easily obtaine pardon, considering it was my first draught, not hauing taken pensill in hand before: and seeing the worke which I was to finish was caput Veneris, the faire face of Uen [...]s, I chose rather (because I could not hit of the iust proportion which J aimed at) to exceede measure a little, then to be defectiue: thinking thereby to sute them the better, seeing beautie or fairenes (to speake more properly) consists only in greatnes, as the Philosopher saith. And some perhaps may think that it falleth Ethic. lib. 4. c. 3. out well, in that I haue giuen it more bodie, because it had lesse spirit. But what others thinke or say (for as in other things, so in this, lookers on will haue their words) it skilleth not, so I may haue the approbation of the godly and well affected Reader: especially your Worshipfull [...]tronage, to whome I humbly commend it, as the first fruits of my labours, a simple floure growing in a schollars garden: desiring it may be suffered to grow either in the shadow or sunneshine of your protection, that so of the godly it may be better accepted, and of the caterpiller the lesse touched: (those I meane which will correct the Uerbe before they vnderstand the Nowne, condemning that which they ought rather to commend, at least which they cannot amend.) Uouchsafe therefore Right Worsh. to receiue this poore present, as a pledge of my vnfained loue, and humble dutie: and a testimonie of my thankefulnes to God for his manifold graces of prudence, iustice, sobrietie, meekenes, humilitie, liberalitie, bestowed vpon you, especially your loue of his truth, and continuall meditation in his word: which was the thing that mooued me, (all by-respects s [...]t aside) to offer this Commentarie to your view, and to haue it graced with your [Page] countenance: that by this meanes I might the more stirre vp and kindle (if it were possible) your loue and liking of the word, by adding fewel to the fire, and oyle to the flame. It is recorded of Theodosius the second, that he writ the New Testament ouer with his owne hand: and of Alphonsus King of Spayne and Naples, that he read the Bible 14 times ouer with the ordinarie Glosse, (the best helpe he had in those daies.) And J doubt not but that you will peruse this exposition at your leisure, and still continue to reade the holy Scripture as hetherto you haue done, and so be answerable to that which is voiced of you, and to that extraordinarie commendation which your faithfull Pastour hath often giuen of your diligence and dexteritie in that behalfe. Now let me adde this one thing, that though there be not the like efficacie in a dead letter, that is in a liuely voice, yet the bare reading of the Scripture is of great and singular vse, which may appeare by this, that it is so often commanded by pre [...]pt, & so highly commended by the practise of the Saints; and so straightly forbidden, as by cruel Antiochus, so 1. Macchab. 1. 60. by the Romane Antichrist: neither dare I denie but that God hath and doth vse it, not onely as a meanes of edification, but also of working the conuersion of many of his seruants, as Augustine confesseth Confess. lib. 8. cap. 12. of himselfe, that he was conuerted by reading, that place in Paul Rom. 13. 14. conuerted (I say) not as a heretike onely which is reclaimed from his erronious opinions, but as a lost sheepe which is reduced and brought home from the errour of, his way. Notwithstanding, in reading the Scripture to goe alone is not so safe: a guide therefore is necessarie (as the Eunuch confesseth) which may be as Act. 8. 31. the Mercurialis statua, to point a man to the right way. And this guide is either the outward, or the inward guide: the outward guide (I speake of reading onely) is a Commentarie, especially such a one as a sanctified spirit hath much breathed vpon: seeing it is the best learning the Theorick of him which is skilfull in the Practicke. The inward guide, is the spirit of Reuelation, which dwelleth onely in a humble, docible, and obedient heart, which whosoeuer bringeth hath apromise that he shall know the truth, Ioh. 7. 17. and vnderstand the secrets of God, Psal. 25. 14. and without which the Scriptures are but as a Riddle or a clasped booke. For the full and perfect knowledge of the word consisteth (as Epiphanius saith) in vnderstanding, [...] in Anchorat. and feeling, that is, not in bare speculation onely swimming in the braine, but in a sensible sauing knowledge sinking into the affections of the heart: and by this latter the comfortable meaning [Page] of the Scripture is better vnderstood, then by all the speculations of the most curious Skep [...]kes: as the sweetnes of honie is better knowne in a moment by him that tasteth it, then by those that spend many houres in the contemplation and discourse of it.

But I forget my selfe very much in taking vpon me to read a lecture to such an exercised scholler in the booke of God. Therefore without further insinuation either for pardon for my boldnes, or acceptance of my paines, I commend you to God, and to the word of his grace, which is able to build you further, and giue you an inheritance among all them which are sanctified. From Emanuel Colledge. August. 13. 1604.

A louer of your Worships vertues, in all dutie to command, RAFE CVDWORTH.

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CHAP. VI.

1 Brethren, if a man be fallen by occasion into any fault, ye which are 5 spirituall, restore such a one with the spirit of meekenes, considering thy 10 selfe, lest thou also be tempted.

TH' Apostle hauing finished the first part of the Instruction, touching the faith of the Galatians 15 in the 12. v. of the 5. Chap. in the 13. verse he comes to the second part, touching Good life, which continues to the 11. verse of the 6. Chap. in which he first propounds the summe of his doctrine. v. 13. 20 Secondly, he makes particular declaration therof. In the summe of his doctrine, first, he sets downe the ground of all good duties, which is, their calling to Christian libertie. Secondly, two rules of good life. The first, that we must not vse our libertie as an occasion to the flesh; which is illustrated and handled in particular, 25 from the 16. verse to the 26. The second, that we must serue one another in loue, which is amplified from the 26. to the 11. v. of this Chap. In handling whereof, he first remooues the impediments of loue, as vaine-glorie, enuie, &c. v. 26. Secondly, he prescribes the manner, how it is to be obserued, and practised, 30 by sundrie speciall rules: the first whereof is contained in this 1. verse: where we may obserue these two generall points. First, the dutie prescribed. Secondly, the reasons to vrge the performance thereof. The dutie is, the restoring of our brethren: where we are to consider foure things. First, the dutie it selfe, restore. 53 Secondly, the persons who are to be restored, they that are ouertaken by any offence. Thirdly, the persons that must restore, th [...]se that are spirituall. Fourthly, the manner how, in the spirit of meekenes.

For the first, the dutie is set downe in the word restore, which [Page] in the Originall signifies, to set a ioynt, or bone, that is broken; [...]. so as it may become as strong and sound, as euer it was: so the word is vsed, Matth. 21. 16.

By this we learne sundrie things. First, that it is the nature of sinne, to set all things out of order. It was the sinne of Achan that troubled the Iewes. Ios. 7. 25. It was the sinne of Ahab that 5 troubled Israel. 1. King. 18. 18. the sinne of false Apostles that troubled the Galatians. Gal. 5. 10. Nay, it driues men beside themselues, as appeares in the example of the prodigall sonne, who repenting of his sinne, is said to haue come to himselfe. Luk. 10 15. 17. Small sinnes are like to slippes and slidings, whereby men fall and hurt themselues, but great sinnes are like downefalls: for as they wound, lame, disioynt, or breake some member of the bodie; so these doe wound and wast the conscience. Therefore as we are carefull for our bodies, to auoid downefalls; 15 so ought we to be as carefull, nay a thousand times more carefull for our soules, to take heede of the downefall of sinne, or falling away from grace. And as we shunne an yce or slipperie place, for reare of sliding and falling: so ought we to shunne the smallest sinnes, and the least occasions of sinne, for feare of 20 making a breach in conscience. Secondly, I gather hence, that sinners are not to deferre their repentance: nor those that are to admonish, their reproofes: for sinning, is the breaking of a bone, or disioynting of a member: and reproofe, is the setting of it in order againe. Now the sooner a bone newely broken, 25 or out of ioynt, is set, the sooner it is restored to his right frame, and cured: So, the sooner a man after his fall is admonished, the sooner and more easily shall he be able to recouer himselfe. Thirdly, this shewes, that it is a point of great skill, to bring a soule in order and frame againe. There is great dexteritie required 30 in setting of a bone, and Chirurgians finde it a matter of great difficultie, to set a ioynt; much more difficultie is there in the soule: and therefore as it is not for euery horsleach to meddle with setting of bones: no more is it for vnskilfull workmen to tēper with mens soules. This is one speciall reason why Paul 35 saith, they that are spirituall ought to restore them that are fallen. Fourthly, hence we are taught, not to wōder, though sinners be so loath to be reprooued, and account it so painefull a thing to be restored, and thinke those offensiue vnto them, and skarse their friends, which labour to reclaime them: considering the [Page] same is to be seene in the bodie: for he that hath a bone broken, or out of ioynt, can hardly endure to haue it touched, or pointed at. Lastly, in that S. Paul commands those that are spirituall to restore them that are fallen, and prescribes not how often, but speakes indefinitely: we learne, that as often, as our brother falleth, we must restore him: for as we are not to forgiue our 5 brother once or twise, or seauen times (which Peter thought very much) but euen seauentie times seauen times, that is, as often as he sinneth against vs. Matth. 18. so we may not restore our brother, twise, or thrise onely, but toties, quoties: as often as he 10 shall sinne against vs. Matth. 18. If he sinne against thee, goe and tell him of his fault, &c. Therefore it were to be wished, that as men haue a care to restore their decaied limmes, so they would restore their brethren being fallen into any sinne, euen because they are fellow members of the same mysticall bodie. 15

The second thing to be considered, is the person to be restored, and that is, euery one that is preuented and ouertaken, either by the sleight of Sathan, or allurement of the world, or suggestions of his owne flesh: (so he sinne not against the holy Ghost, nor openly skorne religion, and discipline.) as Peter 20 who fell beeing ouertaken with ouermuch feare, and Dauid with ouermuch pleasure. Hence we see the subtiltie of Sathan, who is alwaies tripping at the heele, labouring to supplant vs; as also the deceitfulnes of sinne, preuenting and ouertaking vs, before we be aware. We are therefore to be circumspect and 25 carefull, lest we be supplanted. The Apostle admonisheth vs to take heede lest we be hardened through the deceitfulnes of sinne. Hebr. 3. 13. and, that we walke circumspectly, not as fooles, but as wise. Eph. 5. 15. that we walke with a right foole. Gal. 2. 14. and, make straight steppes vnto our feete, lest that which is halting be 30 turned out of the way. Hebr. 12. 13. For as those that wrastle and t [...]e masteries, looke warily to themselues, lest they be supplanted by their aduersaries: so ought we much more, considering, we wrastle not against flesh and blood, but against principalities and powers. Eph. 6. 12. 35

Againe, whereas it is said, if a man he ouertaken by any sinne, he teacheth, that no man is exempted from falling, or being ouertaken and supplanted by sinne: for he speakes indefinitely, if a man, as S. Iohn doth: if any man sinne, we haue an aduocate. 1. Ioh. 2. 1. This makes against the Catharists or Puritanes, who auouch, [Page] they neither haue sinne, nor can sinne: because they be trees of righteousnes; and a good tree cannot bring forth euill fruit.

Further, hence I gather, that pardon and restitution, is not to be denied to them that fall, after their conuersion, as though 5 there were no place for repentance, or hope of saluation. For Paul would haue such to be restored, as are ouertaken by any sinne, except they be incorrigible, and incurable. Therefore the Nouatians doe erre, in teaching, that sinnes committed after a mans conuersion, are vnpardonable, cōsidering there is hope 10 in store, for great and hainous sinners. For though a man in persecution denie Christ, and renounce his religion, yet he may be restored, and repent as Peter did. Luk. 22. 32. (for that saying of Christ, Whosoeuer shall denie me before men, him will I denie before my father which is in heauen, Matth. 10. 33. is meant onely 15 of a totall, and finall deniall.) Though a man be a grieuous Idolater, a forcerer, and giuen to witchcraft, yet he may be restored and find mercie, as Manasses did. 2. Chron. 33. Though a man be defiled and polluted with sinnes against nature, yet he may be clensed and washed from them. Some among the Corinthians 20 were fornicators, adulterers, wantons, buggerers; but yet were washed, sanctified, iustified. 1. Cor. 6. 9. 11. It may be saide, that it is impossible, that they which once haue beene inlightned, and tasted of the heauenly gift, &c. if they fall away, should be renued againe by repentance. Heb. 6. 4, 5, 6. Ans. That text is to be vnderstood 25 of a vniuersall, totall, and finall Apostasie. And that text, Hebr. 10. 26. If we sinne willingly, after that we haue receiued the knowledge of the truth, there remaineth no more sacrifice for sinne, is to be vnderstood, of a wilfull, and malitious renouncing of the knowne truth, as the circumstances of the place, and collation 30 of it with others, doe manifestly euict. Againe, if all sinne committed voluntarily, and willingly, were simply inexpiable, euery mans case were damnable. And though the word [...], signifie willingly, as Aristotle takes it, Eth. l. 3. c. 2. yet sometime it signifieth, spitefully, and malitiously, as it is vsed by the Seuentie, Exod. 35 21. 13, 14. Obiect. [...], or delicta, may be restored, not [...], or peccata. Ans. They are vsed indifferently one for the other, as might be shewed, if it were needfull. But it is a confessed truth, auouched by Anselme, and others, vpon this text. Lastly, whereas the Apostle speaketh indefinitly; if any man be [Page]nertaken, restore him. I gather, that the gifts and graces of God, bestowed vpon vs, ought to be vsed in restoring those that are fallen, without respect of persons: for herein spirituall men are debters, to the wise, and foolish, as the Apostle saith of himselfe, Rom. 1. 14. 5

The third thing to be considered, is, the persons that are to restore their brethren, laid downe in these words, yee that are spirituall.

Spirituall men are opposed to carnall, as 1. Cor. 3. 1. I could not speake vnto you brethren, as vnto spirituall men, but as vnto carnall: 10 and to naturall men. 1. Cor. 2. 14, 15. The naturall man perceiueth not the things of the spirit of God: but he that is spirituall discerneth all things. Now carnall and naturall men, are of two sorts: either they are such as are altogether fleshly, destitute of grace and godlines, beeing in their pure (or rather corrupt) naturalls, 15 of whome S. Paul saith, They that are of the flesh, sauour the things of the flesh, Rom. 8. 5. and verse the 8. They that are in the flesh, cānot please God. Or such as are regenerate, yet are weak, as being but babes in Christ; the flesh being far stronger in thē, then the spirit: such were most in the Church of Corinth: for 20 Paul saith, he could not speake vnto them, as vnto spirituall men, but as vnto carnall. 1. Cor. 3. 1. for yet ye are carnall; for when there is among you enuying, are ye not carnall▪ vers. 4. So spirituall men, opposed to carnall, are of two sorts. First, those that haue receiued the spirit of regeneration, & doe begin to sauour the things of 25 the spirit, Rom. 8. Secondly, those that haue receiued a greater portion of the spirit, and a greater measure of spirituall graces. of whome Paul speakes, 1. Cor. 14. 37. If any man thinke himselfe to be a prophet or spirituall—, Of the latter, the words are to be vnderstood: & by thē he meaneth those, whome he called 30 perfect men, Philip. 3. 13. Ebr. 5. 4 Now spirituall men are more fit to restore those that are fallen, then any other. First, because they are lesse tainted with sinne, then others, and so may more freely reprooue. Secondly, because they haue more knowledge and loue, both knowing how to restore, and willing to doe it 35 with greater compassion, and fellow feeling. He that must speak in season a word to the wearie, must haue a tongue of the learned, Isay, 50. 4. When Peter is conuerted, he must strengthen his brethren, Luk. 22. 32. Hence, it followes, the more excellent giftes any man hath receiued, the more he is bound to be seruiceable [Page] vnto others. For if spirituall men must restore them that are fallen, the more a man is indued with spirituall graces, the more he ought to restore. For the Apostle saith, As euery man hath receiued a gift, so let him minister it vnto others, 1. Pet. 4. 10. This duty was practised by our Sauiour Christ, Ioh. 13. 12. And it meetes with the sinne of many, who hauing receiued great gifts 5 and graces of the spirit, are so farre from restoring those that sin against them, that they scorne and disdaine to speake vnto thē: for if they be at variance with any, the common saying is, I am as good a man as he, why should I goe to him? let him come to me, &c. 10 These men are farre vnlike Abraham, who though he exceeded Lot, as wel in outward gifts, as inward graces; yet stood not vpon his priuiledge, but was the first man in making the league of vnitie, Gen. 13. 8. Further, in that spirituall men must restore their brethren, we learne that we haue not the gifts of God bestowed 15 vpon vs, for our selues alone, but for the good of others: the possession of them belongs to vs, the vse of them to others. Lastly, in that spirituall men, especially the holy men of God, and ministers of his word, are the Lords surgeans, to bind vp the broken, and raise those that are fallen: as also his physitians; 20 to restore those that are in a spirituall consumptiō of grace: we ought to make great account of thē, & haue them in singular loue, for their worke sake, 1. Thes. 5. 19. For if we must honor the bodily Physitian (as Syracides saith) Eccles. 38. vers. 1. who cureth but the diseases of the bodie: how much more ought we 25 to honour spirituall physitians, which cure the spirituall maladies of our soules?

The fourth and last point, is, the manner how we must restore, laid downe in these words, in the spirit of meekenesse.

Meekenes is, the setling, or quieting of the minde, freeing it 30 Arist. Rhet. ad Th [...]d. lib. [...]. c [...]p. [...]. from perturbation, especially in repressing the reuengeful affection. A meeke and quiet spirit are ioyned together, 1. Pet. 3. 4. A notable example hereof we haue in Moses, who beeing prouoked, in stead of anger, shewed meekenes. It further makes a man to yeeld of his right, and not to prosecute the matter in rigour, 35 and extremitie, and so it is opposed to seueritie, 1. Cor. 4. 21. Shall I come vnto you with arodde, or in loue, and the spirit of meekenesse? Hence ariseth another propertie; it bridleth the tongue, and the outward man, either by silence, as Christ being prouoked, wa [...] dumme, and opened not his mouth, Isay 53. 7. was [Page]silent, and answered not a word, Luk. 23. 9. or by a soft and gentle answer, which asswageth wrath, Pro. 15. 1. There is great reason why men should restore their brethren in all meekenesse: for without it there is nothing but swelling, and faction, but troubles, and tragedies. Againe, as meekenesse is necessarie for euery Christian, Coloss. 2. 12. Tit. 3. 2. so it is most necessarie for 5 him that would fruitfully and effectually reprooue. Hence it is that the Apostle commands vs, to Instruct the [...] in meekenesse, that are contrarie minded, 2. Tim. 2. 25.

Motiues to inforce this dutie are these.

First, the exhortation and example of Christ, to be followers 10 of him, 1. Cor. 11. 1. who was lowly and meeke, Math. 11. 29. for he wa [...] ledde as a sheepe to the slaughter, and like a lambe dumm [...] before his shearer; so opened he not his mouth, Isa. 53. 7. When he was reuiled, reuiled not againe; when he suffered, he threatned not, 1. Pet. 2. 23. as it may appeare by that meeke answer; If I haue euill spoken, 15 beare witnesse of the euill: but if I haue well spoken, why smitest thou me? Ioh. 18. 23. Paul hath no stronger argument to exhort the Corinthians, then by the meekenesse, and gentlenesse of Christ. 2. Cor. 10. 1. 20

Secondly, it is a vertue which God doth make great account of, 1. Pet. 3. 4. A [...]eeke and quiet spirit, is before God, a thing much set by.

Thirdly, God hath made excellent promises to them that are of a meeke and humble spirit, that he will guide them in iudgment, 25 and teach them his waies, Psal. 25. 9. That they shall be hid in the day of the Lords wrath. Zeph. 2. 3. That they shall inherit the earth, Math. 5. 5.

Fourthly, consider the comfortable effects, & the good that comes thereby. A soft, meeke, and milde answer, turneth away 30 wrath, Prou. 15. 1. Meeke, and gentle behauiour, heapeth coles of fire vpon our enemies head, Rom. 12. 20. A soft to [...]g [...]e breaketh the bones, Prou. 25. 15. See the example of Gideon appeasing the Midianites, Iudg. 8. 1. &c. and Abigail pacifying Dauid, 1. Sam. 25. 35

Fiftly, without meekenesse, we cannot sauingly heare the [...]. O [...]. word, either read, or preached, Iam 1. 21.

It is further said, we must restore in the spirit of meeknes. The word spirit is added, because it proceeds from the spirit of god, who is both the worker and continuer thereof: as on the contrarie, [Page] the spirit of iealousie, Numb. 5. 14. the spirit of errour, 1. Ioh. 4. 6. the spirit of vncleanesse, Zach. 13. 2. the spirit of giddines, Isa. 19. 14. the spirit of slumber, Isa. 29. 19. are so tearmed, because they proceede from a wicked spirit. So quicke motions, sudden perturbations, strong affections, proceeding either from the spirit of God, or of Sathā, are tearmed by the name of spirit. 5 Hence we learne, that the holy Ghost is author not onely of meeknes, but of all sanctifying graces, and therefore is called the spirit of wisedome, and vnderstanding; the spirit of counsell and strength; the spirit of knowledge, and of the feare of the Lord, Isa. 11. 2. Secondly, this teacheth vs, that all true vertues are wrought 10 onely by the operation of Gods spirit in vs: for though there be diuersities of gifts, yet it is the same spirit, 1. Cor. 12. 4. and therfore the vertues of the Heathen are but glittering sinnes.

Thirdly, that when we see the gifts or graces of God in our selues or others, we returne all the praise and glory to God, 15 from whome they proceede, ascribing nothing to our selues.

Fourthly, this shewes, to whome we must haue recourse in our neede, namely, not to the virgin Marie, nor any Saint (who stand in as great neede of the fauour of God, as our selues) but 20 to God alone, who is the fountaine of grace, Ierem. 2. 13.

Lastly, in that the spirit is set before meekenesse, it shewes that the spirit of God is present with his graces, to inspire them, to cherish, and increase them. Therefore the commandement, Quench not the spirit, 1. Thess. 5. 19. is to be obeyed, if we will retaine the graces of God. 25

Thus much of the dutie. The reasons vsed by the Apostle, to enforce this dutie follow, to be considered, & they are two. The first is implyed in the word Brethren] which is of great force to perswade vs to vse moderation, lenitie, and gentlenesse. Abraham could vse no stronger argument to pacifie Lot, then 30 this, Let there be no strife betweene thee and me, for we are brethrē, Gen. 13. 8. Moses vsed it as a motiue to accord two Ebrewes: Sirs, y [...] are brethren; why doe you wrong one to another? Act. 7. 26. For it is a shame that those whome nature hath so neerely conioyned, should be so farre disioyned in affection. But the reason 35 beeing taken from spirituall brethren, such as are not onely brethren in the flesh, but also in the Lord, hauing the same God for their father, the same Church for their mother, Christ for their elder brother, beeing begotten by the same immortall [Page] seede, washed by the lauer of one newe birth, conglutinate by the sinewes of the same faith, nourished by the milke of the same word; is so much the stronger, by how much grace is a strai [...]er bond, then nature: therefore Paul would haue vs restore one another in the spirit of meekenesse, because we are brethrē. Nay, persons excommunicate, are not to be accounted as enemies, 5 but to be admonished as brethren, 2. Thess. 3. 15. The reason why men vse no more mildnesse in their reproofes, is, because they forget themselues to be brethren, or consider not that they haue to deale with their brethren: as Iosephs brethren, 10 who considering him as an enemie, said one to another, Behold, this dreamer commeth, come therefore, let vs kill him, Gen. 37. v. 19, 20. But when they consider him as their brother, they say. Come, and let vs sell him to the [...]shmeelites, and let not our hands be vpon him, for he is our brother, and our flesh. v. 27.

The second reason, is in these words, Considering thy selfe, lest 15 thou also be tempted. And it is taken from the consideration of our owne estate, that we are subiect to fall into, and to fall in temptation, as well as others: and therefore we ought to deale with them in all meekenes, as we would be dealt withall in the 20 like case. The words are laid downe by way of admonition or aduise, and they carrie a double sense: either thus, Considering thy selfe, that is, looking to thy selfe: lest thou also be tempted, that is, least thou offend, and sinne, in beeing too seuere a censurer of thy brother, in reproouing sinne with sinne. Or thus, Consider 25 thy selfe, that is, thine owne frailtie, how thou maiest ea [...]ily be ouertaken with the same, the like, or a greater sinne, seeing thou maiest be taken in the deuils snare, and deceiued with his pleasant baites, as well as he was: therefore deale as mildely with him, as thou wouldest others should deale mercifully with 30 thee. Here Paul forbiddeth vs not to consider the actions of our brethren, for we are to consider one another; First, that we may auoid the contagion of euill example, Marke them diligently which cause diuision and offences, and auoid them, Rom. 16. 17. Secondly, that we may be able to reprooue and censure 35 them. Consider the matter, consult, and giue sentence. Iudg. 19. 30. Thirdly, that we may follow their good example. Looke on thē, which walke so, as ye haue vs for example, Philip. 3. 17. Let vs consider one another, to prouoke vnto loue, and to good works Hebr. 10. 24. But he would haue vs, especially to consider ou [...] selues, [Page] that by the consideration of our owne weaknesse, we might learne more mildnes towards others in our reproofes: for seeing we stand in neede of mercie, we ought to deale mercifully: and seeing God forgiueth vs innumerable sinnes, we ought to forgiue seauen times, yea seauentie times seauen times: seeing 5 he forgiueth vs tenne thousand talents, we ought to forgiue a hundreth pence. Matth. 18. 32, 33. Obiect. The Pharisie considered himselfe, when as he said, Lord, I thanke thee, that I am not as other men, thus, and thus, or like this Publican. Luk. 18. 11. and yet he is reprooued by our Sauiour Christ. Ans. True it is: for 10 he onely considered his owne supposed vertues, which he should not haue considered, but forgotten, though they had beene true vertues indeede, according to Christs precept, Mat. 6. 3. Let not thy left hand know what thy right hand doth: and Pauls practise, Phil. 3. 13. I forget that which is behinde. And neuer so 15 much as lightly considered his owne sinnes, which Paul here would haue vs to consider, and therefore he is reprooued.

Paul would haue vs consider our selues, because the serious consideration of our owne weaknes, will mooue vs to practise this dutie of meeknes: for as we helpe vp those that are fallen, 20 releeue the distressed, pitie the afflicted, burie the dead, &c. because we consider our selues in them, that their case may be ours: So we ought to restore those that are fallen, in all meekenes; because we may fail, and be ouertaken as well as they: the rather, because God himselfe in correcting and reproouing vs, 25 doth descend to our weaknes, and considers that we are but flesh, and a wind that passeth, and commeth not againe. Psal. 78. 39. and Christ became like vnto vs in all things, and was tempted in like sort (yet without sinne) that he might be mercifull, and a faithfull high Priest, and might be touched with a sense of our 30 infirmities. Heb. 2. 17, 18. and 4. 15. Obiect. He therefore that knowes assuredly he cannot be ouercome by temptation, is not to reprooue in the spirit of meeknes. Ans. No man is sure, and therefore no man can be secure. Againe, though a man know he cannot totally nor finally fall away, yet seeing he doth finde 35 by experience, that he cannot ouercome without much adoe, without much striuing and wrastling, nay oftentimes not without resisting vnto blood: he ought to vse more meekenes and mildnes, considering with what difficultie he ouercame: our Sauiour Christ learned by experience how hard a thing it was [Page] to ouercome temptations, that he might haue a fellow feeling of our infirmities. Therefore spirituall men must remember, that they were once carnall, euen babes in Christ: those that are strong, must consider that they were once weake: old men that are graue and staied, must call to mind that once they were in 5 the heat of their youth, and what difficulties encountred them, and with what contention they passed the vanitie of that age: and so they shall the better reprooue others in the spirit of meeknes, if they looke themselues in the glasse of their example: this is Pauls reason, why we should shew all meekenes to all 10 men, because we our selues were in times past, vnwise, disobedient, &c. Tit. 3. 2, 3.

Lastly, marke here how Paul changes the number: for hauing said, ye that are spirituall, restore &c. in the plurall number, here he saith, considering thy selfe, in the singular, and not your 15 selues: lest thou also be tempted, and not you: which he doth not through rudenesse of speech, as some of the ancient Diuines Hierom in hunc loc [...]m. haue thought: but with great iudgement he vseth a familiar Hebraisme, changing the number. First, to giue the greater force, and to set the sharper edge vpon his admonition. For 20 that which is spoken to all, is spoken to none. Secondly, to shew how hard a thing it is for a man to consider himselfe. It is naturall for men to spie notes in other mens eyes, and not to perceiue beames in their owne. Matth. 7. 3. to looke outward at others, not inward at themselues. Like Plutarchs Lamiae, or 52 fayries, which carried their eyes in their heads when they went abroad, but when they came home put them vp in a boxe. In doing good and beeing beneficiall, we must not so much consider our selues. Philip. 2. 4. but in iudging and reproouing, we ought to beginne with our selues. 30

For the better vnderstanding of the doctrine of brotherly correction, and Christian reproofe, I will handle these foure questions: I. who are to be reprooued? II. for what? III. by whome? IIII. in what manner?

I. Who are to be reprooued? 35

Ans. All that are brethren: for so our Sauiour Christ saith, If thy brother sinne against thee, reprooue him. Matth. 18. 16. And S. Paul saith, Brethren, if any man &c. The name Brethrē, is takē foure waies in Scripture, as Ierome hath well obserued against Helvidius. I. for those that are brethren by nature, as Iacob and [Page] Esau; the twelue Patriarkes; Andrew and Peter; Iames and Iohn. II. for those that are of affinitie. Thus the kinsemen of Christ, are called his brethren: which the Helvidians not obseruing, thought they had beene his naturall brethren, by the virgin Marie: thus Abraham and Lot are called brethren, Gen. 13. v. 8, 14. though Lot was but his brothers sonne. Gen. 14. 5 12. Thus Iacob the nephew of Laban, calleth himselfe his brother. Gen. 29. 12. and so Laban calleth him. v. 15. III. for men of the same countrey. Thus all the Iewes are called brethren one to another. Deut. 17. 15. From among thy brethrē shalt 10 thou make a king ouer thee. and, Deut. 23. 19. Thou shalt not giue to vsurie to thy brother. and, Rom 9. 1. Paul saith, he could wish himselfe anathema, or accursed, for his brethren, that is, the Iewes. IIII. for those of the same religion. 1. Ioh. 3. 16. We must lay downe our liues for our brethren. Matth. 23. 8. One is your Doctor, 15 to wit, Christ, and all ye are brothren. 1. Cor. 5. 11. If any that is called a brother be a fornicatour, with such a one eate not. To these we may adde a fifte acception: for all those that are confederate, or otherwise ioyned together, by the bond of nature, humanitie, societie, or friendship. Thus Ahab calleth Benhadad 20 his brother, that is, his friend. 1. King. 20. 32, 33. thus Simeon and Leui are called brethren in wickednes, that is, confederate in euill. Thus all men are called brethren one to another, by reason Gen 49. 5. of the bond of nature, Gen. 9. 5. at the hand of a mans brother, will I require the life of man. In all countries those that associate 25 themselues together in warre, after a speciall manner, are called sworne brethren. Now we must not restraine the word brethren, to those that are brethren by nature, or by affinitie, or by countrey: neither inlarge it to all those that are brethren by the bond of nature: but onely to those that are brethren in the fourth 30 acception, that is to say, brethren in religion, or brethren in the Lord, (though they be flase brethren) if they be brethren at least in outward profession: for reproofe beeing a part of Ecclesiasticall Discipline, belongeth not to those that are out of the visible Church, as to Iewes, Turkes, Pagans; because our Sauiour 35 Christ saith, If he heare them not, tell the Church: and if he will not heare the Church, let him be vnto thee as a heathen man, and a Publican. Which cannot be vnderstood of him that is a heathen or Pagan alreadie. And Paul saith, 1. Cor. 5. 11. If any that is called a brother, that is, a Christian, be a fornicatour, &c. and then [Page] he addes in the next verse, what haue I doe, to iudge them that are without? that is, such as are no members of the Church, to whom Ecclesiasticall Discipline reacheth not; doe not ye iudge them that are within? that is, such as are of the visible Church, such as doe subiect themselues to the censure, and discipline of the church. It belongs therefore to those that are of the Church, at least in 5 shew; but specially to those that are of the same particular Church, liuing vnder the same particular gouernment. Albeit the case may so fall out, that those of another Church, professing the same religion with vs, may be reprooued, and censured: 10 yea one Church may admonish another; for they beeing members one of another, are to procure the good one of another, as Paul teacheth by the similitude of the head and the members of the same bodie. 1. Cor. 12. Therefore all that are in the bosome of the Church, euen the mightie Princes and Potentates of the 15 earth, are subiect to reproofe, if they doe offend: thus Nathan the Prophet, reprooued Dauid. 2. Sam. 12. and Azarias the Priest, rebuked Vzziah. 2. Chr. 26. 18. & Paul reprooued Peter to his face. Gal. 2. 11. Therefore those men, yea those Magistrates, or Monarchs, that cannot endure the least reproofe, and 20 will not yeeld their necks to Christ his yoke, and their backs to therod of Ecclesiasticall censure, are greatly to be censured: for herein they contemne the ordinance of God. Let thē consider that they are not better then King Dauid, who hauing sinned, patiently indured reproofe by Nathan. Let thē remember how 25 King Vzziah was stricken with leprosie for resisting god in the ministry. And here the popish sort come to be taxed, who exēpt their cleargie men (as they call them) frō all reproofs, & ecclesiasticall proceedings, in thrusting them into some one monasteryor other, lest their exemplarie punishment should be a blemish 30 or disparagement, to their order and profession: whereas Paul would haue the ministers and Elders, yea all superiours, to be reprooued as well as others; so it be done in order, & with due respect (as after I will shewe). Thus Paul biddeth the Colossians, that they should say to Archippus, Take heed to thy ministerie, 35 that thou hast receiued in the Lord, that thou fulfill it, Coloss. 4. 17.

II. We are bound to reprooue all that are in the Church, to whome we owe dutie of loue: but we are to loue our superiours, as much, if not more then others: therfore we are bound [Page] to reprooue them as well as others. III. There is greater reason we should reprooue them then others, 1. Because they beeing in higher place, are in greater danger of falling then others, and therefore haue more neede of admotions and reproofes. 2. Because they haue many that will flatter them, but fewe or 5 none, that will, or dare reprooue them.

It will be said, all are not to be reprooued which liue in the Church; for some be scorners, who (as Salomon saith) must not be reprooued. And our Sauiour Christ forbiddeth vs, to cast pearles before swine, Matth. 7. 6. I answer, that onely open scorners, 10 contemners, persecuters of the word, are to be excepted: otherwise all wicked men are to be censured and rebuked. For 1. Christ speaketh of manifest contemners of religion, when he saith, that they are like swine, which trample pretious pearles vnder their feete: and of persecutors, when he saith, that like 15 dogs they returne againe, and all to rend them. 2. Christ beeing here vpon earth, did not hinder the Pharisies, Sadduces Publicans, and harlots, from comming to his sermons: much lesse would he debarre them of this censure of the Church. 3. The woman of Syrophenissa (though called a dogge) yet eateth of the 20 crummes that fall from the childrens table, Matth. 15. 27. 4. Paul did often admonish and rebuke the Corinthians, though they were carnall and fleshly minded: therefore all men, though neuer so publike & notorious offenders, (if they be not opē scorners, or persecutors of the knowne trueth) are to be reprooued. 25

Obiect. Profane men which notoriously offend and scandalize the Church by their wicked liues, haue no fellowship with Christ, but are to be accounted as dogs, out of the Church.

I answere 1. They are not to be counted dogs, which doe acknowledge their faults, the greatnesse of their sinne, and the 30 merit of Christ: for such a dogge was the Cananitish woman, who was a true beleeuer. 2. This is agreeable to S. Pauls practise, who did admonish those among the Corinthians, that were carnall, and did not at the very first excommunicate thē, or yet suspend them: and so answerably, he commands Titus, 35 that he should rebuke the Cretians sharpely, or pecisely, for their notable lying and idlenesse, Tit. 1. 12. 3. Christ denieth [...]. not pardon to them that fall by recidiuation, but would haue them forgiuen, not onely till seauen times, but till seauentie times seauen times; and Paul speakes indefinitely in this place, [Page] that we should restore him that falleth by occasion into any offence, not specifying how often we should forgiue. 4. We must distinguish betwixt the magistrates sword, and the keyes of the Church: notorious offendours when they repent, are to be receiued into the bosome of the Church, as sonnes of the church: yet for all that, they may, nay they ought to be punished by the 5 magistrate: as the good the theife (albeit a member of Christ) yet iustly punished for his offence.

II. For what faults are men to be reprooued?

Men are to be reprooued for euery known sinne: This is manifest from the end of reproofes, which is, the gaining of our 10 brother, that he perish not in his sinne: but euery sinne is of this nature and qualitie, that it bringeth death, beeing not repented of: therefore for euery sinne a man is to be reprooued. Secondly, our Sauiour doeth not restraine this precept to priuate iniuries, because in that case we are to follow another rule. Resist not 15 euill. Blesse, and curse not. Doe good to them that hate you, &c. Thirdly, it is extended to euery sin, because he which sinneth against God, or the whole Church, sinneth also against thee, and euery particular member of the Church. For euery Christian 20 ought more to be affected for the sinnes committed against God, or the bodie of the Church, then for those that are personally, and directly intended or done against himselfe: therefore Christ speaketh not only of sinnes, as they are priuate wrongs, iniuries, or damages; but as they are dishonourable to the maiestie 25 of God, scandalous to the Church, pernitious to him that committed them; not onely as they offend him against whome they are committed. It will be obiected, that Christs commandement is to be vnderstood of those that wrong vs, when he saith, If thy brother sinne against thee. I answer, that phrase and 30 forme of speech (against thee) is not meant onely of priuate wrongs offered vs, (as I haue said) but of any sinne committed against God: for in euery knowne sinne, we are in a sort wronged: 1. because we ought to be so zealous of the glorie of God, that we ought to be more grieued when men sin against God, 53 then when they sinne against vs: yea, we must make Gods quarell, our owne quarrell. 2. Because he which sinnes in our presence, doth, or at the least ought to offend vs. As Hezechiah was offended when he heard the blasphemies of Rabshekah, 2. King. 19. 1. and Dauid, whose eies powred out riuers of [Page] waters, because men kept not gods law. Psal. 119. v. 136. & Lot, who vexed his righteous soule, in seeing and hearing the abominations of the Sodomites, 2. Pet. 2. 8. For to expound these words (against thee) thou beeing priuie to it, is farre from the meaning of the text, neither can the phrase be shewed in that sense. 5

Now that men are to be reprooued for knowne sinnes committed against God, of what nature, qualitie, and condition soeuer they be, besides the former reasons, it is manifest. Leuit. 19. 17. Thou shalt not hate thy brother in thine heart, but thou shalt plainly rebuke him, and shalt not suffer sinne to rest vpon him. Therfore 10 a man is to be rebuked for euery sinne. The Apostle whersoeuer he speaketh of reproofes, neuer restraines it to one kind, but extends it to all knowne sinnes. 1. Cor. 5. he reprooues the incestuous person for his incest, and excommunicateth him beeing impenitent. So in this place, if a man be fallen by occasion 15 into any offence, he saith not, this or that offence, but in generall, into any offence, whether in life or doctrine, by euill example, or otherwise, against the first, or second table. Yet this is so to be vnderstood, as that iniuries and wrongs offered vs, are not to be excluded: for euen for them also, are men to be reprooued. 20 I. It is the purpose of our Sauiour Christ, Matth. 18. to teach this very point, for hauing taught, Matth. 18. v. 6. that none should offend or scandalize his brother; in the 10. verse, he shewes what is to be done, if any man did offend his brother, by iniuring or wronging him: to wit, that he is to reprooue 25 him. II. He maketh him that suffered the wrong a witnesse, not an accuser, when he saith, If he heare thee not, take yet with thee one or two, that by the mouth of two or three witnesses, euery word may be confirmed, Matth. 18. 16. He biddeth him take one or two, that so it may be confirmed by the testimonie, not of 30 one or two, but of two or three: therefore the partie offended is one of the witnesses. III. If it were vnlawfull to reprooue men for iniuries offered vs, what course should he take that is secretly wronged, none beeing priuie to the wrong but himselfe, and the partie offending? Thus men would be imboldned 35 to sinne, seeing they could by no meanes be controlled, and so men might frustrate the commandement of Christ. I adde further, that he which is iniured, is fitter to reprooue him that offered the iniurie then any other. I. Because the offence, both for [Page] stance and circumstance is better knowne vnto him, then to any other. II. Because the reproofe (in all likelihood) will take the better place, when as the offender shall haue coales of fire heaped vpon his head, when he shall see, that the partie wronged is desirous of his good, and readie to requite good for euill, in seeking his amendement, whereas he sought his hurt. 5 And whereas it may seeme that it sauoureth of reuenge, to reprooue those that wrong vs, I answer, though many in reproouing reuenge themselues, yet the one may be done without the other; and the right vse of a thing is not to be neglected, because 10 of the abuse thereof.

Obiect. Authors of heresies, schismes, dissentions, are to be auoided. Rom. 16. 17. therefore not to be reprooued. Ans. Generall places of Scripture, are to be expounded, according to particular limitation in other places: now that generall text, 15 Rom. 16. 15. is restrained and limited, Tit. 3. 10. Auoid an heretikeafter once or twise admonition.

Obiect. Paul commands the Corinthians, that without any more adoe, they should proceede forthwith to the publike censure of excommunication against the incestuous person: and as 20 it may seeme, without any former reproofe. 1. Cor. 5. besides, he commands that we should not eate, that is, familiarly conuerse with notorious persons of scandalous life. 1. Cor. 5. 11. and that we should withdraw our selues from euery brother that walketh inordinately. 2. Thess. 3. 6. Ans. Pauls practise is not contrarie 25 to Christs precept. He purposed indeede to excommunicate the incestuous person, if he persisted in his sinne, yet marke how; in the name, and by the power of our Lord Iesus Christ. 1. Cor. 5. 4. in which words the forme of proceeding against him is limited, and that according to Christs institution, 30 Matth. 18. the name and power of Christ, signifying the word and institution of Christ. 2. Paul doth plainly expound himselfe in other places, what his practise was, in that behalfe, as 2. Cor. 13. 1, 2. where he signifieth that he did not excommunicate vncleane persons, fornicators, wantonnes (mentioned 35 chap. 12. 21.) before the third admonition; making his third comming vnto them, in stead of three admonitions, or witnesses against them.

It will be saide, that Paul threatneth when he commeth he will not spare the rest. 2. Cor. 13. 2. therefore it seemeth he was [Page] resolued to excommunicate them without any former proceeding against them. Ans. When Paul saith, I write to them which haue sinned, and to all others, that if I come againe I will not spare. By all others, he meaneth not some which he purposed to excommunicate without former admonition, (for in writing this 5 Epistle to them, he admonisheth them all to repent, least when he came he should vse seueritie) but those which liued securely in the open breach of the law, to whome he threatned to come with a rodde, if they did not amend. 1. Cor. 4. 21. and when he now againe admonisheth, threatning that if he come the third 10 time he will not spare. Besides this, Paul should be vnconstant and vnlike himselfe, if he should admonish vncleane persons, fornicatours, wantons, and that three times before excommunication: and should at the first excommunicate certen others, without any precedent admonition. 15

3. The word there vsed, signifieth reproofe in word, as it is taken Luk. 17. If thy brother sinne against thee, rebuke him: therefore [...]. the reproofe by many, or of many mentioned 2. Cor. 2. 6. may signifie as well the graue, serious, and effectuall reproofe of the Church, by which the incestuous person was reclaimed from 20 his sinne, and so preuented the thunderbolt of excommunication; as the reall election out of the Church: and those words v. 10. if you forgiue any thing, may as well signifie receiuing into fauour and familiaritie before excommunication, vpon his repentance, as restitution after excommunication. 25

4. Be it grounted, he were indeede excommunicate (as it is most probable he was) yet hence it cannot be inferred, that they did proceede against him without precedent admonition. The Scripture is silent in this point. Therefore the reason is not good; It is not recorded, therefore it was not practised. 30

5. Though the Apostle command we should haue no familiaritie with inordinate liuers, 2. Thess. 3. 6. but that we withdraw our selues from them, yet he addes withall, that if there were any amongst them that would not obey his sayings, they should note him by a letter, v. 14. and he expressely commandeth 35 that they should admonish the inordinate. 1. Thess. 5. 14. for that was his practise, as it may appeare, 2. Thess. 3. Those that are such, that is, inordinate liuers, we exhort & cōmand by our lord Iesus Christ, that they worke with quietnes, and eate their own bread.

III. Who are to reprooue.

[Page] It is dutie which concerneth all men; our Sauiour Christ saith, If thy brother sinne against thee, reprooue him: and the commandement is generall, Leuit. 19. 17. Thou shalt not hate thy brother in thy heart, but shalt rebuke him plainely: now all Christians are brethrē, (as I haue shewed) therefore all men are bound to reprooue their brethren, as occasion shall serue. Secondly, all 5 Christians are members of the same bodie whereof Christ is the head, therefore they are to helpe and further one another, as members of the naturall bodie doe: and this is done by admonition and reprehension. Thirdly, the bond of charitie t [...]th all men to helpe their brethren in what they can for their good, 10 and therefore (if neede be) to reprooue them. And albeit some may seeme to be vnfitte or vnworthie reproouers of others, beeing tainted with as great, or greater sinnes themselues, and so cannot cast out motes out of other mens eyes, they hauing beames in their owne; yet we must know that sinne freeth none 15 from this dutie: indeede none ought to reprooue, either with scandall to others, or with hurt and hinderance of him that is reprooued; yet no man is exempted from this dutie. For euery man ought to be cleare and blameles, specially of open crimes, 20 that so he may more freely and fruitfully reprooue his neighbour; but though he be not, yet he remaineth still bound to the performance of this dutie. Our Sauiour saith not, that he which hath a beame in his eye, is therefore freed from pulling forth the mote out of his brothers eye; but, first cast out the 25 beame out of thine owne eye, and then thou shalt see to pull out the mote out of thy brothers eye. They therefore are seuerely to be censured, nay deepely to be condemned, who say with Cain, Am I my brothers keeper? as though it concerned them not a Gen. 4. 9. whit whether he sinke or swimme; as though euery man were 30 to looke to himselfe alone, for his owne behoofe and benefit, and not vpon the things of his brethren, for their good? or as Philip. 2. 4. though God had not made euery man a guardian to his brother? The dimme candle light of corrupt nature, condemneth these men, which teacheth that he which may saue and doth not, doth in effect as much as kill, or destroy. The dutie therefore 35 lieth vpon all, but chiefely vpon the Pastours and Ministers of the word: for they are to inquire into the liues of men, specially of those that are committed and commended to their charge: for which cause they are called the Lords ouerseers, or [Page] watchmen, Ezech. 33. and 34. And if they doe not strengthen the weake, heale the sicke, bind vp the broken, bring againe that which was driuen away, nor seeke that which is lost, &c. he will require his sheepe at their hands. Ezech. 34. v. 4. 10. Paul inioynes the Pastours of the Church of Ephesus, that they should take heede to themselues, and to the flocks whereof the holy Ghost had made them 5 ouerseers. Act. 20. 28. and he commandeth Timothie that he should be instant in season and out of season; that he should improoue, rebuke, exhors, with all long-suffering and doctrine. 2. Tim. 4. 2. and Titus, that he rebuke and exhort with all authoritie. Tit. 10 2. 15.

Further, it is to be obserued, that though all men are bound to reprooue their neighbours if they offend, yet in fiue cases they are not bound.

I. If a man be ignorant of the offence. For a man that reprooueth 15 another, must be certen of the fault, otherwise he doth purchase to himselfe a blot: and priuate persons are not to prie into others mens actions, that so they may haue matter to reprooue. Prou. 24. 15. For we are bound to reprooue as we are bound to giue almes: now we are not bound in giuing 20 almes to seeke some, to whome we may giue; if we giue to those whome we meete, that stand in neede of our almes, we haue done our dutie. The like is in reproofes. And although reproofe be a debt which we owe our neighbour; yet it is no debt due to any priuate person (for then we were bound to 25 search out the par [...]e, and discharge the debt) but it is a publike debt, which we owe to all: and therefore it is not necessarie we should seeke them out. If we discharge it to those we meete withall, it is sufficient. S. Augustine saith well, Admonet dominus non negligere invicem peccata nostra non quaerenda quod reprehendas de verb. dom. [...]orm. 16. 30 sed videndo quid corrigas.

II. If he haue repented of his fact, he is not to be reprooued, for the end of reproofe is to reclaime him; therefore if he be reclaimed already, there is no place left for reproofe: although the magistrate may punish and correct him in regard 35 of the common good.

III. A man is not to reprooue, if he be certaine his reproofe will doe no good: for when the ende ceaseth, all things tēding to the end do likewise cease; therfore if there be no hope of amendment (which is the ende of reproofe) reproofe is to be [Page] omitted; specially if it be so farre from bettering the partie, that it make him much worse. Salomon saith, He which instructeth a scorner, getteth himselfe reproach, and he that reprooueth a wicked man, purchaseth to himselfe a blotte, Prouer. 9. 7. And then he addes in the next verse, Rebuke not a scorner, least he hate thee, rebuke 5 a wise men & he will loue thee. And verely it were great folly to spend labour in vaine, in telling them of their faults, when out schooling will not better them, but incense them more and more: It were better to be silent, or to separate from them, then to stirre vp hornets, or to thrust our hands into a wasps neast. It 10 is is well said of one, that he which shall bestowe the seeds of Muff [...]t. wholsome admonitions on such cursed and vnprofitable ground, shall reapt nothing for his paines, but the thornes of mockes and reproches.

It will be said, the Iudge ceaseth not to punish malefactours, 15 though they be not bettered by the punishment; therefore seeing brotherly correction is commanded, it must not be omitted, though the party reprooued be not bettered, but offended thereby, and made worse. I answer, the reason is nothing like, for the iudge in punishing, doth principally intend the good 20 of the common wealth, which commeth by chastising, or by cutting off malefactours, though they themselues be nothing bettered: but the end of reproofe, is the amendment and good of him that is reprooued: therefore a man may not be reprooued, except it be for his priuate good, though the magistrate 52 may punish him, in regard of the common good.

IV. Reproofe may be omitted, if it be certaine that the parsie will either presently redresse his fault without reproofe: or that some others will admonish him thereof, whome it doth more neerely concerne. As the giuing of almes may be omitted 30 if it be certaine that the partie that is in want will prouide for himselfe, or that he will be sufficiently releiued by others.

V. If it may be done more conueniently and profitably another time, it may be omitted for the time. Except in these fiue cases, he that doth not reprooue his brother, is guiltie of his 35 sinne, Leuit. 5. 1.

IIII. Point. In what manner are men to be reprooued?

The manner to be obserued in reproouing, I will lay downe in tenne rules.

I. A man must so reprooue his brother, as that it may be [Page] most for the aduancement of Gods glorie, best for the winning of him to God, and least to the defaming of him abroad to the world: and that it may appeare vnto him, that he doth it of loue (aiming at nothing but his good) not of any malitious humour, or si [...]ister affection of reuenge, or vaine-glorie, &c. and that this may be done, two things must be practised. First, he 5 that reprooueth another, must pray that God would so guide his tongue, and mooue the others heart, that his reproofe may be profitable vnto him: for without Gods blessing our admonitio [...]s are but words spoken in the winde, 1. Iohn. 5. v. 16. If 10 any see his brother sinne à sinne that is not vnto death, let him pray, &c. Secōdly, we may not traduce him to others, either before or after our reproofe, 1. Pet. 4. 8. This rule is generall: the rest following are more speciall.

II. Euery reproofe must be grounded vpon a certaine 15 knowledge of the fault committed. For we may not goe vpon priuate surmises and supposes, or flying reports and rumours blazed abroad: no nor vpon vehement suspitions, or strong presumptions, Deut. 13. v. 14. for in so doing, we shall but offend the partie, who knowes himselfe to be innocent of the 20 crime obiected, and purchase to our selues a blot of indiscretion, in beeing zealous without knowledge. Therefore for secret sinnes, men are not to be reprooued. Secret I call those that are knowne onely to God, and the conscience of the doer: or onely to others, but not to vs. This was practised by S. Paul, 25 Gal. 2. 14 who reprooued not Peter, till he was throughly informed of his offence: which condemnes the common practise of the multitude, who censure and reprooue others, specially publike persons, as magistrates and ministers, vpon false reports, or wicked surmises, when as no accusation may be admitted 30 against such, vnder two or three witnesses. 1. Tim. 5. 20. Yet a man may reprooue vpon credible information, as Paul did the Corinthiās for their cōtentions, groūding his reproofe vpō the report of the house of Clo [...], 1. Cor. 1. 11. which he beleeued to be true in part, 1. Cor. 11. 18. If the report be not certaine, 35 we must onely reprooue hypothetically, and not perēptorily.

III. In reproouing others, we must consider our selues, specially our owne weakenes, and beginne the reproofe in our selues, if not for the same fault we reprooue in our neighbour, yet for as great as that (if not a greater) in another kind: this [Page] manner of reproouing is inioyned by S. Paul, when he saith, considering thy selfe, le [...]t thou also be tempted: and a man is to consider himselfe in three respects: in regard of the time past, present, and to come: in regard of the time past, that he was as wicked, prophane, and gracelesse as another: yea that he was (as the Apostle speaketh) darkenesse, and the child of wrath as wel as others: 5 Paul shewes the force of this consideration, when he perswades men to be softe and gentle, shewing all meekenesse to all men: a reason taken from the consideration of our own frailties and sinnes in time past, for (saith he) we our selues also were in times past vnwise, disobedient, deceiued, seruing the lusts and diuers 10 pleasures, liuing in malitiousnesse and enuie, hatefull and hating one another, Tit. 3. v. 2. 3. In regard of the time present, that he is but a fraile man, ready to fall euery moment, that he is not able of himselfe to thinke the least good thought, much lesse to resist the least temptation, and that whatsoeuer he is, he is it out of 15 himselfe, by grace in Christ, as Paul saith, By the grace of God I am that I am. So that were it not for this preuenting and cooperating grace, he would fall into as great enormities as other men. In regard of the time to come, Consider thy selfe, lest thou also 20 be tempted: remember Pauls Item, 1. Cor. 10. v. 12. Let him that Aut [...]umus, a [...]t [...]uimus, vel po [...] es [...]e quod hi [...] [...]st. thinketh he standeth, take heed l [...]st he fall: for if thou hast not bin ouertaken with the like sinne, yet thou maist be hereafter: therfore as thou wouldest haue others to be cōpassionate towards thee, if thou were in the like case; so be thou to thē. The not obseruāce 25 of this rule, is the cause that there are so many censorious Cato [...], so many seuere Aristarchi of other mens actions, so many that are sharpe sighted & Eagle eied, in spying motes in other mens eies: and as blind as moles, or beetles, in discerning the great beames that are in their owne eies. 30

IIII. It is very requisite and expedient, that the reproouer be not tainted with the same, or the like fault which he reprooueth in an other, least it be said vnto him, Physitian cure thy selfe. Luk. 4. 23. In that thou iudgest another, thou condemnest thy selfe, Rom. 2. v. 1. Therefore Dauid saith not, Let the wicked 35 sm [...]e me, or let him that is as deep in fault as my selfe reprooue me: but Let the righteous smite me, for that is a benefit, and let him reprooue mee, that shall be as a pretious o [...]le: that shall not be wanting to my head, Psal. 141. v. 5. For albeit in regard of the reproofe it selfe, it be not greatly materiall, yet it is not so expedient, [Page] nor so profitable in regard of the reproouer, 1. because he seemeth vnworthy to reprooue another, who is to be reprooued himselfe, beeing as deepe in fault as any: 2. because it will be thought, that he which maketh no conscience to redresse himselfe, will not be so ready to reclaime others, of loue to their 5 persons, or hatred of their sinnes, or zeale of Gods glorie; but for pride, or businesse in other mens matters, or vanitie, or some such sinister ends.

V. All reproofes must so be ministred, as that the partie reprooued may be brought to a true sight of his sinne: as also to 10 a liuely sense and feeling thereof, and so to a compunction of heart, by reason of it, and of the wrath of God, which attendeth vpon him for his sinne; For the performance of this rule, we haue the example of God himselfe, Psal. 50. v. 21. I will reprooue thee, and set thy sinnes in order before thee: as also of the Prophet 15 Nathan, who by the parable conuicted Dauids conscience, and so made him condemne himselfe, 2. Sam. 12. And the precept of Saint Paul, commanding Timothie, that he should so reprooue, as that he conuict the conscience of the sinne, when he saith, Reprooue, rebuke, exhort with all long-suffering and DOCTRINE: 20 nowe this is done by shewing the true meaning of the lawe and the curse of God annexed to euery breach 2. Tim. 4. 2. thereof, and so by vnfolding the horrible greatnesse of sinne, to the conscience of him whome we doe reprooue. For reproofes which are not thus qualified, are but cold and perfunctorie, 25 such as was that of Elie, in reproouing his lewd sonnes, Why doe ye such things? for of all this people, I heare euill reports of you: doe no more my sonnes; for it is no good report that I heare, 1. Sam. 2. v. 23, 24. beeing a meanes rather to cherrish sinne in them, then to reclaime them from it. These kinds of reproofes, 30 not vnfitly may be compared to hotte or hastie healing salues, which drawe a faire skinne ouer a fowle wound; which because it is not soundly cured from the bottome, but ouerly healed vp, doth afterward apostemate or fistula [...]e, and becommeth more dangerous and desperate then euer before. 35

VI. The vineger of sharpe reprehension, must be allaied and tempered with the oyle of milde and gentle exhortation; we may not onely vse the corrasiues of th [...] lawe, but withall we must apply the cordialls of the Gospell: bitter pilles of reproofe, must be sugered ouer with louing and affectionate perswasion, [Page] lest the patient abhorre the physicke: euery man in this case is to follow the skilfull Chirurgeon, who doth not alway vse section and vs [...]ion in launcing the wound with sharpe instruments, but mollifying ointments, and mundifying waters, to clense and supple the wound, and heale the sore. Paul saith, that the seruant of the Lord must be gentle toward all men: and 5 that he must instruct with meekenes them that are contrarie minded. 2. Tim. 2. 25, 26. and in this place he commands the Galatians that they should restore their brethren with the spirit of meekenes. The word translated [restore] is very emphaticall: for it signifieth to set a bone that is broken, or any member of the 10 bodie that is out of ioynt: and therefore we are to deale with a man that is fallen, and by his fall hath di [...]onyted some member of the new man, as the Chirurgeon doth with an arme or a legge that is broken, or out of ioynt, to handle it tenderly and gently, so as it may be most for his good, and least for his paine. 15 More particularly, this may be done foure waies.

1 When a man doth propound the reproofe in his owne person, as Paul did. 1. Cor. 4. 6. Now these things, brethren, I haue figuratiuely applied vnto mine owne selfe and Apollos, for 20 your sakes, that ye might learne by vs, that no man presume aboue that which is written, &c.

2 When a man doth not directly reprooue another in plaine tearmes, but closely shewes a mislike of the fact, and conuaieth a reproofe in an exhortation, and so lappeth vp pills 25 (as it were) in sugar: as when a man sweares; not alwaies to say, thou, &c. but yea and nay shall serue betwixt vs: what needes this vehemencie betwixt vs two? I will as soone take your word, as your oath, &c.

3 When the reproofe is propounded in a parable: as Nathan 30 dealt with Dauid. 2. Sam. 12. and as our Sauiour Christ by the parable of the two sonnes reprooued the Pharisies. Matth. 21. 28.

4 When we reprooue a man directly (as at the length Nathan did Dauid, Thou art the man, 2. Sam. 12. 7.) we must so 35 carrie our selues, as that the partie may see himselfe rather reprooued by God, then by vs: and not to proceede bluntly to worke, to rebuke and censure at the very first: but to vse some preface before hand; as, that we doe that which we doe in loue of his person, for his good, wishing him well, both temporally, [Page] the reputation of his name, and eternally the saluation of his soule; and that we consider our selues herein, how that we may easily be ouertaken, as he was. These cautions obserued, the inferiour may reprooue his superiour, as 2▪ King. 5. 13.

VII. Euery reproofe must be fitted to the qualitie and condition of him whome we reprooue; and to the nature of 5 the offence for which he is reprooued; we shall fit the reproofe to the person reprooued, if we consider that a man may reprooue another foure waies. First, by friendly admonition: and thus one equall is to reprooue another. Secondly, by reuerent 10 and submisse exhortation: thus the yonger must reprooue the elder, the inferiour their superiours. It is Gods commandement that we should not rebuke an elder, but exhort him as a father. 1. Tim. [...]. 1. And thus Kings and great Potentates are to be reprooued▪ they beeing patres Patriae. That saying of the 15 Philosopher, [...], hath place in this case. Thirdly, by sharpe reprehension: thus elders or superiours are to reprooue their inferiours, specially, if the fact be notorious, scandalous, or dangerous. Paul commandeth Titus that he should rebuke the Cretian [...], [...], sharpely, that they might be sound in the 20 faith. Tit. 1. 13. Fourthly, by due chas [...]isment and correction: thus the superiours must reprooue their inferiours ouer whome they are set, as the father the child, the master the seruant, the magistrate the subiect, &c. and thus the inferiour cannot reprooue his superiour, nor one equall another, though he doe 25 it with neuer so great mildnes.

Secondly, we shall fit our reproofe to the offence committed, if in spirituall wisdome and discretion we put a difference betwixt sinne and sinne, as the Apostle teacheth vs, Iud. v. 22, 23. Haue compassion on some in putting difference: and other saue 30 with feare, pulling them out of the fire. Sinnes committed of humane frailtie, or through ignorance, must be distinguished from those of malice, of pride, and presumption; both must be reprooued, yet after a different manner: for the one must be wonne with gentlenes, the other with sharpnes: the one with 35 lenitie, the other with seueritie: to the one we must come with the pleasant pipe of Christ, to the other with the lamentation of John Baptist. To the one in the spirit of Elias: to the other in the spirit of Moses. When gentle admonition would take no place, Christ thundreth out threats against Corazin and Bethsaida. [Page] And Paul threatens seueritie, when lenitie will doe no good. 2. Cor. 13.

VIII. Euery reproofe must be administred in fitte time when we may doe the most good: therefore if in wisdome we shall foresee fitter opportunitie to winne our brother, we are 5 to take that time, and to omit the present: not to tell him of his fault beeing drunke, or in the heat of his passion, but after, when he commeth to himselfe, as Abigail dealt with Nabal. 1. Sam. 25. For the commandement of God touching reproofe, beeing affirmatiue, bindeth not to all times, but onely to that 10 which in spirituall discretion we shall iudge the fittest, both to reclaime him, and saue his credit. Salomon saith, that a word spoken in due time, is like apples of gold, with pictures of siluer. Prou. 25. 11. Now if this be true of a word spokē in due time, it is much more true of a reproofe deliuered in due season. 15 There is a time for all things. Eccles. 3. 1. And surely if euery thing that commeth to passe in the world haue his set time, and opportunitie, reproofe must needes haue his time and season.

IX. Secret sinnes knowne onely to thee, or to a few, must be reprooued secretly, betwixt thee and the partie alone: they 20 must not be divulged, but concealed in loue, which couereth a multitude of sinnes. For if thou hast offended, or if thy brother hath ought against thee, goe thy way, and be reconciled to thy brother. Matth. 5. 23, 24. If he haue trespassed against thee, or thou hast ought against him, goe and tell him his fault betweene 25 him and thee alone. Matth. 18. 15. And albeit Salomon say, That open rebuke is better then secret loue, Prou. 27. 5. yet it makes nothing against this rule: for he vnderstandeth not that reproofe which is vttered before witnesses, but that priuate reproofe which is giuen to his face, and not behind his backe, betwixt 30 thē two alone. But open sins are to be reprooued openly. 1. Tim. 5. 20. Them that sinne, rebuke openly, that the rest also may feare. Which text of Scripture must rightly be conceiued: for it is not a generall commandement giuen to all, (as some haue thought, in alleadging it to prooue that they may lawfully 35 reprooue open swearers, and offenders, and that openly:) but it is a special cōmandement giuen to the Pastors, or gouernours of the Church, that they should reprooue those elders, and so consequently all such as were conuicted of any crime, by witnesses, and that before all men, that is, before the whole [Page] Church, and not before all men, in euery place, and assemblie, where they offend. For we haue no warrant in Scripture so to doe. Secondly, this open disgracefull rebuking of men will rather harden them in their sinnes, then any way reclaime them from sinne. Augustine saith well, Prae pudore incipiet defendere peccatum suum, & quem vis correctiorem, facis peiorem. 5 De verb. Dom. se [...]. 16. Thirdly, they might as well say, a man is to be reprooued for euery sinne, and that openly before all men, as for open sinnes, because Paul saith not, Them that sinne openly, rebuke before all men, but them that sinne, rebuke openly. Fourthly, the wordes depend vpon the former verse, where it is said, Receiue not an 10 accusation against an Elder, vnder two or three witnesses: and then it followes, Those that sinne, rebuke openly: that is, those elders that sinne, and haue beene first priuatly admonished, and after that before witnesses, if they be accused by two or three witnesses; then reprooue them openly, before all men: that is, before 15 the whole Church.

X. We must carefully obserue the order set downe by our Sauiour Christ, Matth. 18. 15. First, we must trie whether by priuate reproofe our brother will be reclaimed or no [...]; if he be, we must proceede no further, for then we haue attained the 20 maine end of all reproo [...]es, If he heare thee, thou hast wonne thy brother: If not, we must take one or two, which may witnesse v. 15. the fact, and that for sund [...]ie causes▪ the first is giuen by Saint Hierom, vpon the place, That they may witnesse that to be a sinne, for which he is reprooued, and that he is worthily reprooued 25 for the same. The second is laid down by Saint August. Epist. 109. to conuince the partie offending, of the act cō mitted, if he should iterate the same againe. The third, by Chrysostome, Hom. 6. in Matth. to witnesse that he which reprooues, hath discharged his dutie, and done what in him lay to win 30 his brother. If he be reclaimed at the second reproofe before witnesses, we must proceede no further, but rest there, as before: if not, we must relate it to the Church: if he heare the Church, there is no further proceedings to be vsed: if he heare not the Church, he is to be excommunicated, and holden as a 35 heathen. Offenders therefore are not to be excommunicated at the very first, but orderly to be proceeded against, and louingly to be dealt withall, and patiently to be endured, according as the Apostle commandeth, 2. Tim. 4. 2. reprooue with all [Page]long suffering. It may be obiected that Paul biddeth Titus he should auoyd an hereticke after once or [...]wise admonition. Tit. 3. 10. Therefore we are not to proceed against offenders according to Christs commandement. Ans. That text makes nothing against this orderly proceeding commended vnto vs by our Sauiour Christ. For first, this commandement is not giuen to 5 all, but onely to the Pastors (as here to Titus) or Bishops, who representing the whole Church, are to giue sentence of excō munication. Secondly, it is to be vnderstood of publike admonition in the face of the Church, after that the partie hath bin 10 priuately dealt withall; and if after this admonition, he doe not reca [...]t his errours, and reforme himselfe, then is he to be reiected as an heretike, that is [...], condemned of his owne selfe, Tit. 3. 11.

Neuerthelesse, there be certaine cases, in which we are not 15 bound to followe this order or manner of proceeding in our reproofes, and they are principally three.

I. When the sinne committed tendeth to the hurt of the Church, or common wealth, and there be danger in delay▪ as also danger to the partie that is priuie to it, and doeth not detect 20 it; and small hope of hindering of it, (as when a man doth plot treason, or intermedleth in treasonable practises;) in this case the pa [...]tie offending is not first priuately to be reprooued, but publikely to be detected, and so to be dealt withall of the Magistrate, according to the nature and qualitie of his offence: for 25 the common good is to be preferred before any one mans priuate Me [...]s est v [...] pe [...]eat [...]nus q [...]m [...] [...]ero [...]. good: better it is that one man perish, then that the bond of vnitie should be broken.

II. When the fault is greater if it be committed, then the losse of his credit that committed it, though it be published. 30 For example, if one intend to slay another, and lie in waite for him; in this case, we are not bound priuately to admonish the partie intending murther, or bloodshed, but to detect him to the magistrate: for his life is to be preferred before the mans credit that sought his life. When Pauls kinsman (to wit his si▪ sters 35 sonne) heard that aboue 40 men, had conspired together, and bound themselues with an oath, that they would neither Act. 24 [...] [...], 17 eate nor drinke, till they had killed Paul: he doeth not goe and reprooue them for this fact, but relates it to Paul: and Paul hearing of it, doth not counsell him to goe and reprooue [Page] them first, and if they would not harken to him, to take two or thee witnesses, &c. but sent him straight, to the cheife captaine, that he might take order to preuent their bloodie attempt.

III. When a man is assured priuate reproofe will doe no good, and that the partie offending will not brooke it, nor take 5 reproofe at his hand, he is not to followe that order, and manner of reproofe, but to acquaint them with it, that can and will redresse it. Thus Ioseph (as it may seeme,) did not reprooue his brethren, because he knewe well they would not be bettered 10 by him (seeing they hated him) but he brought vnto his father their euill sayings, Gen. 38. 2. Albeit others say, that their sinne was publike, and therefore needed no priuate admonition: and others, that he did admonish thē secretly, before he did relate it to his father; (althogh it be not expressely set down in the text.) 15 Howsoeuer this example be vnderstood, the rule is certaine, that priuate reproofe is to be omitted, when it will either doe hurt, or no good.

2. Beare ye one anothers burdens, 20 and so fulfill the lawe of Christ.

In this verse, the Apostle propounds another rule, touching 25 brotherly loue, and it dependeth vpon the former, as an answer to a secret obiection, which might be made vpon the former doctrine, in the 1. verse, in this manner: Thou enioynest vs we should restore our brother, if he fall by occasion into any sinne, in the spirit of meekenesse: but there are some infirmities 30 in our brethren which cannot be amended nor redressed by brotherly correction: what is to be done in such a case? The Apostle answereth, such infirmities must be borne and tollerated, in these words, Beare ye one anothers burdens: And this rule is enforced by an argument taken frō the excellencie therof, in 35 that the practising of it, is the keeping and fulfilling of the whole law, in these words, And so fulfill the lawe of Christ.

First, for the rule: The Apostle calleth slippes, infirmities, & sinnes, by the name of burdens, taking his metaphor from trauellers, who vse to ease one another, by carrying one anothers [Page] burdē, either wholly, or in part: that so they may more cheerefully, and speedily goe on in their iourney. Mens burdens are of two sorts: either such as euery man is to beare by himselfe alone, without shifting them off his own shoulder, and laying them vpon other men (of which we are to intreat, when we come to the fift verse.) Or such as may be borne of others, as 5 well as of our selues: of these the Apostle speaketh in this place, when he saith, Beare ye one anothers burdens: and there are foure sorts of them: First, those whereof our brethren may either be wholly disburdened, or in part eased, such is the heauie burden of pouertie, sickenesse, nakednesse, hunger, thirst, banishment, 10 imprisonment, &c. Secondly, the outward and bodily wants, that are in sundrie persons, as blindnesse, deafenesse, maimednesse, lamenesse, &c. Thirdly, personall or actuall sins of men, as anger, hatred, iealousie, enuie, &c. Lastly, outward frailties, in the actions of mens liues, (which are not felt oftentimes 15 of those that are subiect vnto them, but are heauie burdens to others with whome they conuerse) as curiousnesse, nicenesse, flownesse, selfe-conceitednes, frowardnes, hastines, and such like: The two first forts, are to be borne three waies. First, by hauing a holy sympathie, and fellow-seeling of them, 20 in weeping with those that weep [...] and in remembring those that are in bonds, as though we were bound with them, those that are in affliction, as if we were also afflicted in the bodie, Ebr. 13. v. 3. This was Pauls practise, 2. Cor. 11. 29. Who is weake, and I am not weake? who is offended and I burne not? Secondly, by bearing with 25 them in their wants and infirmities, according to that of the Apostle, Beare with the weake, 1. Thes. 5. 14. Thirdly, by putting vnder our shoulders, and bearing part of the burden with them; in helping and easing of them in their necessities. Rom. 12. v. 13. Distributing vnto the necessities of the Saints. The two 30 latter sorts, (beeing principally meant in this place) are not to be borne by dissembling of them, or yeelding to them▪ much lesse by bolstering men vp in them, or by partaking with thē; For albeit the adulterer and vncleane person would gladly make Christ a baud, the theife would make him his receiuer: 35 and many there are who would be content to shift off their sinnes, in whole, or in part, and lay them vpon the shoulders of others: yet in Gods cause and quarrell, in matters of faith, we are not to yeeld a haire breadth; Moses told Pharao, that [...]he [Page] would not leaue so much as a hoofe behind him, Exod. 10. 26. And Paul would not giue place to Peter and them that were with him, no not for a moment, that the truth of the Gospel might continue with them, Gal. 2. [...]. They must therefore be borne by disburdening thē of thē, by gentle & mild admonitiō, or if they cannot be redressed, by bearing & tollerating of them, in passing by them, 5 Rom 14. 1. and 15. 1. as though we did not perceiue them, for as Salomon saith, It is the glorie of a man to passe by infirmitie: or lastly, by praying for them For if we shall breake the bond of brotherly loue, and Prou. 19. 11. Christian societie, by reason of these or such like infirmities, 10 which we see to be in our brethren: we walke not in loue, in that we beare not their burdens, as the Apostle commandeth in this place, and Eph. 4. 2. Support one another, through loue. And surely, this is a most necessarie precept, of great vse and consequence, in the life of man: for except we beare and tolerate the frailties of men, in passing by them in such sort, as I haue 15 said, it is impossible we should lead a quiet, or comfortable life in any societie. We must seeke for a new world, or leauing the fellowship of men, betake our selues to some solitarie desert, as sundrie Eremites, and Anchorites haue done, because they could not (by reason of their froward and wayward natures) digest 20 the manifold inconueniences which they saw to be amongst men in publike societies. This dutie therefore of bearing one anothers burdens, albeit it be difficult, yet it must be practised, specially of those that are strong men in Christ: for as in architecture, all stones are not fit to be laid in euery place of 25 the building, but some below, as the fundamentall and chiefe corner stones, to beare vp the waight and burden of the building; others aboue in the wall, that so the whole building may be firme and compact in it selfe: So in the Church, which is the 30 house of God, (where all beleeuers are liuely stones, built vpon Christ Iesus the chiefe corner stone, bearing vp the whole burden, euen all the infirmities of the Church:) those that are strōg [...]. Po [...] ▪ [...]5. must support the infirmities of the weake, that so the whole building beeing compact and knit together, may growe vp to 35 a holy temple in the Lord. For otherwise the whole frame of the building must needs be dissolued, and come to ruine. It is a common prouerbe among the Italians, that Hard with heard, neuer makes a good wall. By which is signified, that as stones Duro con duro no [...] fa bon [...]o. cobbled vp one vpon another, without morter to combine [Page] them, make but a tottering wall, that may easily be shaken; but if there be mor [...]er betwixt them, yeelding to the hardnes of the stones, it makes the whole like a solide continued bodie, strong and stable; able to endure the shocke of the ramme, or the shot of the cannon: So that societie, where all are as stiffe as stones, which will not yeeld a haire, one vnto another, one beeing as 5 fast, as froward, as hastie, as another; cannot be firme and durable. But where men are of a soft, a yeelding, and relenting nature, giuing place to the stiffenes of others, and yeelding to thetempest for a time, that societie is compact in it selfe, and so 10 cannot but continue, because one doth beare the infirmities of another. Dost thou therefore see thy brother to be ouertaken with some sinne, or to be ouer curious, very froward, too self-conceited, abounding in his owne sense, exceeding hastie, &c. beare this his infirmitie now; and so he (perhaps) may beare 15 with thee in the like case, another time: or beare thou with his curiousnes, he will beare with thy dulnes: beare with his ficklenes, he will beare with thy frowardnes: beare with his hastines, he will beare with thy selfe-conceitdenes. For it is to be obserued, that the Apostle saith not, that those onely which are 20 strong, should beare the frailties of the weake, but that both strong and weake should beare one anothers burdens, it beeing a mutuall and reciprocall dutie imposed vpon all, because there is none so strong, but one time or other he may slippe, and fall, and so may stand in neede to be supported euen of the 25 weake: the palsie man beeing sicke, had his burden (to wit, his bed) borne, but beeing restored, could helpe to beare another mans burden: so if thou beare another mans burden, that is weake, when he is strong, he will be readie to beare thine, if neede require. God commands, that if we find our neighbours 30 beast lying vnder his burden, we must lift him vp: how much more ought we to helpe our brethren lying vnder the burden of sinne? Therefore the strong, are to support the weake, and the weake must (vpon occasion) support the strong: as in the arch of a building, one stone doth beare mutually, though not 35 equally, the burden of the rest: or as harts swimming ouer a great water, doe ease one another, in laying their heads one August. ser [...] 21. de verbi Apost. [...] hun [...] locu [...] [...]x August. vpon the backe of another: the foremost that hath none to support him, changing his place, and resting his head vp on the hindermost. Thus in a familie, the husband must beare with [Page] the nicenes, and frowardnes of his wife: the wife with the fastnes, or hastines of her husband. Those Magistrates, and Ministers, which are too cold and backward in good things, must beare with the ouer great heat, and forwardnes, of their fellowmagistrates, or fellow-ministers: and those must beare with 5 them againe, seeing both aime at the same ende, the edification of the Church, and the good of the Commonwealth. Thus in Gods prouidence Luther and Melancthon were happily ioyned together, and did beare with one another, Luther with his softnes, Melancthon with his hastines; he with his boldnes, he 10 with his timorousnes: Melancthon did well temper the heat and zeale of Luther with his mildnes, beeing as oyle to his vineger; and Luther on the other side, did warme his coldnes, beeing as a fire to his frosennes. Thus the Apostle commandeth, that we should beare with the infirmities of those that are 15 weake, and not sufficiently catechized in the doctrine of our spirituall libertie purchased vnto vs by Christ, and not to please our selues too much, but rather to please our neighbour in that which is good to edification. Rom. 15. v. 1, 2. For amongst other properties of loue reckned vp by S. Paul, 1. Cor. 13. this is not 20 the least, that it suffereth all things, v. 7. that is, all such things as may be borne and suffered with good conscience, for the good of our brother. For looke as a louer, doth suffer all things in regard of his loue, in three respects. First, in vndergoing any labour that may be for her good, as Hercules did for the loue 25 of Omphale. Secondly, in bearing patiently all hard measure that is offered him for her sake, as Iacob did for the loue of Rachel. Thirdly, in induring any thing that is imposed vpon him, and putting vp what wrong soeuer is done vnto him by her, as Sampson did for the loue of Dalilah. So Christian charitie 30 causeth vs to suffer all things. First, pro fratribus, to indure any labour, cost, or trauell, for their good. Secondly, propter fratres, to beare all afflictions for their sakes, as Paul saith he did for the Church. 2. Tim. 2. 10. Thirdly, à fratribus, to beare wrongs, and put vp iniuries at their hands, as he did, beeing shamefully 35 entreated, at Philippi, stoned, scourged, &c. This must be considered of vs all, but specially of such as wil giue a man as good as he bringeth, who are but a word, and a blow: a lie, and a stab: a word, & a writ: such as cannot beare coales, (as they say) nor brook any little wrōg, nor endure any small frailtie in their brethren. [Page] These men must remēber, that in bearing coales, that is, in suffering, and forbearing, they heape vp coales of fire vpon their heads, (as Paul speaketh, Rom. 12. 20.) as also that God doth beare with them in greater matters, euen when they wound him with their oathes, Leuit. 24. 11. and giue him the lie thorough 5 vnbeleefe. 1. Ioh. 5. 10. as he bare the manners of the Israelites in the wildernes. That Christ whose example we are [...]. Act. 13. 18. to follow hath borne our infirmities, Esa. 53. and doth ease them that trauell, and are heauie laden. Matth. 11. 28. and therefore we treading in his steppes, must forbeare one another, and forgiue 10 one another, if any man haue a quarrell against another, euen as Christ forgaue vs. Coloss. 3. 13. Thus, if when we see any sinne in our brother, we reclaime him from it, by reproofes, exhortations, admonitions, we are Gods instruments, to saue a soule from death, and so doe couer a multitude of sinnes, euen before 15 God. Iam. 5. 20. And if, when we perceiue common frailties in our brethren, we shal not stand too much vpō our right, but shall yeeld vnto them in bearing, forbearing, and forgiuing, we shall couer a multitude of sinnes before men. 1. Pet. 4. 8. 20

Thus much touching the rule. Now I proceede to the reason, whereby the Apostle vrgeth the practise of this precept, in these words, And so fulfill the law of Christ. The reason standeth thus: That which is the fulfilling of the law of Christ, must be practised of vs: but the bearing of one anothers burdens, 52 is the fulfilling of the law of Christ: therefore we ought to beare one anothers burdens. For the clearing of this text, sundrie things are to be considered.

I. It may be demanded, what the Apostle vnderstandeth by the law of Christ? Ans. Nothing els but the doctrine, precept, 30 or commaedement of Christ, enioyning the loue of our brethren. Ioh. 13. 34, 35. A new commandement giue I vnto you, that ye loue one another, as I haue loued you, &c. And it is all one, as if he had saide, Beare ye one anothers burdens, and so fulfill the commandement of Christ, who hath after a speciall manner 35 commanded the loue of your brethren. Now the Apostle rather vseth the word Law, then Commandement, because he would make a clearer antithesis betwixt the law of Christ, and the law of Moses, so vehemently vrged by the false Apostles: as if he should haue said, You Galatians are taught to obserue [Page] the Law of Moses, circumcision, daies, and times, moneths, and yeares, and so ye doe indeede. Well, if ye will needes be obseruing of Lawes, here is a law for you to obserue, beare with the frailties one of another, and so you shal fulfill the most excellent law that euer was, the law of Christ, which is necessarie to be kept, whereas the keeping of the Ceremoniall law is 5 but in vaine.

II. Quest. Why doth Paul call the loue of our brethren, the law of Christ, rather then the law of nature, or the law of God, or the law of Moses? seeing it was written in the minde 10 of man in the creation, was giuen by God himselfe in Mount Sinai, was written by Moses, the reliques whereof are yet remaining in the minde of man? Ans. It is so called, because it is a new commandement giuen by Christ himselfe, after a speciall manner. But it is hereupon further demanded, why this 15 commandement of louing our brethren, should be called a new commandement? To which some make answer, that it is so called, onely because it shewes a new manner of louing our brethren, after the example of Christ; as he hath loued vs. Now this manner of louing our brethren (as Chrysostome expounds 20 it) is this; that as Christ loued vs freely, not mooued by any amiable thing in vs, nor for any profit that should redound vnto himselfe thereby: so we should freely loue one another, not for any benefit receiued, or expected. But as Cyril of Alexand. vpon Iohn, expounds it, it stands in this, that as Christ loued 25 vs more then himselfe, so we should loue our brethren more then our selues. But this cannot be the meaning. For S. Iohn in his 1. Epist. 2. and Epist. 2. repeating this new commandement, saith onely, this is a new commandement, that ye loue one another, and neuer addes, as Christ loued vs: the which he should 30 haue done, if these wordes [as I haue loued you] be an essentiall part of the new commandement, which he enioyneth vs to obserue.

Besides, our Sauiour himselfe saith, a little after, By this shall all men knowe, that ye are my Disciples, if ye loue one another, not 35 adding, as I haue loued you: therefore, the new commandement is laid downe in these words, Loue one another, not respecting those that follow, as a modification or limitation, as I haue loued you. Besides, this exposition takes it for granted, that the morall lawe, Loue thy neighbour as thy selfe, is a certaine rule, by [Page] which we are to square our loue, vz. that we must begin at our selues, & look how much we loue our selues, so much we ought to loue our neighbor, & no more, & that therfore Christ shold giue a newe commandement of greater perfection, then that in the lawe, to wit, that we loue one another as he loued vs, that is, more then our selues. But this is a flat mistaking of the scripture: 5 for the commandement, Loue thy neighbour as thy selfe, is no exact rule whereby we are to trie and examine our loue, (as the Popish doctors, and some others teach). For then Paul and diuers of the Saints of God, should haue done workes of supererogation, more then the lawe requires, in louing their neighbours 10 more then themselues, Rom. 9. 1. And if it were a rule, it were but a leaden and false rule: for we are in some cases bound to loue our neighbour, more then our selues, especially if he be a greater instrument of Gods glorie, in procuring the good of the Church or common wealth, as to loue our godly 15 king more then our selues, and preferre his safetie and life before our own, as the Israelites did Dauids: Thou art worth ten thousand of vs, 2. Sam. 18. 3. for [...]s, is a note of similitude, and [...]. Theophylactus. Sic Hugo de S. Victor. lio. quast. in Epist. ad Rom q. 308. not of equalitie, signifying, that as we loue our selues heartily, 20 and earnestly, and inwardly, wishing all good to our selues: with the like sinceretie of affection we should loue our brethren. So that Christ hath added nothing to the lawe, in commanding to loue one another, as he loued vs. Others say, it is called a newe-commandement, because it ought to be kept 25 with as great a care, and diligence, as though it were newe, and had beene now first giuen: for newe lawes (we know) are commonly precisely kept at the first, but after a while, they begin to be neglected: and men doe (as it were) antiquate them, accounting them as though they were not. 30

Others, by a new commandement, vnderstand another diuers or different commandement; for Christ in the beginning of the Chapter, had giuen them a commandement to flie pride, to be humble, to liue at peace, and concord one with anther: and then he saith, But I giue you a newe commandement, i. [...] 35 cōmandement differing frō the former, that ye loue one another.

The word Newe is often taken in scripture in this sense, as Exo. 1. 8. There arose vp a new king which knew not Ioseph: that is, (as the 70 interpreters, and S. Luke, Act. 7. 18. translate it) another king. Mar. 16. 17. they shall speake with new tongues, that is, other, [Page] diuer [...], or different languages, from their vsuall tongue: for [...]. the meaning is not, that they inuented a new language, which was neuer spoken before, but that they spake in a language diuers from that which they vsed before: for so it is said, Act. 2. 4. They beganne to speake with other tongues: Thus our Sauiour [...]. Christ telleth his Apostles, that he will not drinke any more 5 of the fruite of the vine, till he drinke it n [...]we with them in the kingdome of God, Matth. 26. 29. Where by newe wine, he meaneth not the liquour or iuyce of the grape, to preserue animall life: but another different drinke, wherewith he would entertaine 10 all that were inuited, and came vnto his table. But these expositions are not so fitte.

I take it therefore to be called a newe commaundement, either in respect of Christ, or of vs: in respect of Christ two waies: 1. Because he renued it, not onely by freeing it from the 15 false glosses and interpretations of the Scribes and Pharises, the Iewish Rabbins: but also in fulfilling it most perfectly, whereas it was obliterated, and almost antiquated, by the great corruption of man: for none did euer so perfectly obserue and keepe the lawe, as he did. Therefore in regard of the newe manner of 20 fulfilling it, it is called a newe commaundement. 2. Because he abrogating the ceremoniall lawe, and many iudicials, onely renued this precept of the morall lawe, in commanding it as his lawe to the Church. Ioh. 15. This is my commandement, that ye loue one another, as if he should say. Though I haue abrogated 25 the ceremoniall lawe, and antiquated the iudiciall, yet this commandement shal neuer be abrogated: and this I commend vnto you againe and againe, as my commmandement, which aboue all others, I would haue you carefully to obserue, as that whereby ye shall be knowne to be my Disciples. In regard of 30 vs it is called a newe commaundement, and that in two respects: 1. Because it beeing defaced, and almost cleane blotted out of the minde of man by originall sinne, is renued againe in the hearts of beleeuers, by the powerfull operation of the spirit of God, both in their minds, and affections: In their mindes, because 35 they are daiely inlightened with the true knowledge thereof, in beeing taught whome they ought to loue: viz. not only their friends, but euen their enemies: with what kind of loue, to wit with a [...]eruent loue, not in word, or tongue onely, but in deed, and trueth: and that with free, sincere, and constant [Page] loue in their wills, and affections: in that they are perswaded by the inward working of the spirit, to loue: and are inclined thereto, being renued by grace. 2. Because it doth after a peculiar manner belong vnto vs, who are vnder the New Testament, in the kingdome of grace, seeing that this commandement onely is renued by Christ, as his owne proper commandement, 5 many others being abrogated: as also because it is daily written by the spirit of Christ, after a newe manner, in the hearts of newe conuerts: so that they haue not onely a newe, that is, a true knowledge thereof; but also a newe, that is, a true 10 sense and feeling of the power of it, in their hearts: in that they are become newe creatures in Christ Iesus. For in him all olde things passe away, & all things become new, 2. Cor. 4▪ For to them, the lawe is no killing letter, written in tables of stone; but a quickening spirit, as beeing written in the fleshly tables of 15 their hearts. This seemeth to be the true, full, and proper meaning of these places, for th [...]s S. Iohn, 1. Epist. 2. 8. doeth expound it, when he saith, that it is true in him and in you▪ in the sense before specified: both in regard of Christ, and the beleeuers in Christ. 20

III. Quest. Seeing the commaundement of louing our brethren, is called the law of Christ, and a new commandement, is not the Gospel a new Law? Ans. In no wise: for albeit the Law and the Gospel agree in sundrie things, as first in the Author, God beeing the author of them both; of the Gospel. 25 Rom. 1. 1. of the Law. Rom. 7. 22. Secondly, in that both of them were preached, knowne, and vnderstood in both Testaments: the lawe beeing written in the heart of man in the creation: the Gospel preached to our first parents in Paradise, immediately after the fall, and repeated againe and againe to the 30 Patriarkes and prophets, from time to time. Thirdly, in the gerall matter, and end of them both, in that both the law and the gospel, require righteousnesse in him that would come to [...]se eternall. Fourthly, in this, that they confirme, and establish one another, in that the lawe commanding iustice, and iustifying 35 none, shewes that a man is iustified by the free gift and grace of God, and that Christ is the end of the law to euery one that beleeueth. In that the Gospel iustifieth not by workes, but by faith, and yet so as that we doe not by our faith abrogate the lawe, or make it of none effect, but rather establish it; and that [Page] in two respects. 1. Because by faith we apprehend the righteousnesse of Christ, and so in him (who hath fulfilled the lawe for vs) we fulfill it, and so establish it. 2. because hauing our hearts purified by faith, we liue no more according to the flesh, but according to the spirit, and so by inchoa [...]e obedience we fulfill the law. 5

Lastly, in the end, in that both the lawe and the gospel tend directly to the manifestation of the glorie of God.

Yet they differ in 5. things. First, in the manner of reuealing: the lawe before the fall was perfectly known by nature, and 10 since the falli [...] part, Rom. 2. 15. The Gospel is not known by nature, neither was it euer written in mans heart, before, or after the fall, as Paul saith, 1. Cor. 2. 9. Those things which the eie hath not seene, nor the eare heard, nor the heart of man conceiued, are they which God hath prepared for them that loue him: therefore the Gospel is called a mysterie, Rom. 16. v. 25, 26. First, 15 because the doctrine of the Gospel was made knowne to men and angels by the reuelation of God, Eph. 3. 5. & 9. Secondly, because there is required a special reuelation, & worke of gods spirit, before a man can yeeld assent vnto it. Therefore 20 Paul saith, We haue not receiued the spirit of the world, but the spirit of God, that we might know the things that are giuen to vs of God▪ 1. Cor. 2. 12. Secondly, in the subiect or doctrine it selfe, and that in two respects. First, the Law preacheth nothing but absolute iustice, to the transgressours thereof: the Gospel sheweth 25 how iustice is qualified with mercie: from all things from which ye could not be absolued by the Law of Moses, by him euery one that beleeueth is iustified, Act. 13. 39. Secondly, the Law teacheth what manner of men we ought to be, and what we ought to doe, that we may come to eternall life, but shewes not howe 30 we may becom such indeed: the Gospel teacheth, that by faith in Christ, we may be such as the Law requires. God hath made him to be sinn [...] for vs, who knewe no sinne, that we might be made the righteousnes of God in him, 2. Cor. 5. 21.

Thirdly, in the obiect, The law is giuen to the vni [...]st & lawles, 35 vngodly, & prophane, 1. Tim. 1. 9, 10. that it may shew them their sinnes, and the punishment thereby deserued, and so may accuse and condemne them: the Gospel is to be published and dispensed onely to the penitent, which are contrite and broken in heart, & mourne for their sinnes. Math. 11. Esay, 57. Luk. 4.

[Page] IIII. The law promiseth eternall life vpon condition of works: Doe this, and liue: If thou wi [...] enter into life, keepe the commandements. The Gospel promiseth eternall life freely without any condition of works. Rom. 4. 5. To him that worketh not, but beleeueth in him that iustifieth the vngodly, his faith is 5 counted to him for righteousnes. Rom. 3. 21, 22. The righteousnes of God is made manifest without the law, by the faith of Iesus Christ, vnto all, and vpon all that beleeue.

V. In the effects. The Law is no instrumentall cause, of faith, repentance, or any sauing grace: it is the minister of death. 10 2. Cor. 3. 7. causing wrath. Rom. 3. 15. But the Gospel causeth life: it is the grace of God which bringeth saluation. Tit. 2. 11. for this cause Paul calleth the Law, a dead, or killing letter: the Gospel, a quickning spirit. 2. Cor. 3.

Fourthly, it may be demāded, whether any mā be able to fulfil 15 the Law, considering that Paul biddeth vs beare one anothers burdens, and so fulfill the Law of Christ? Ans. No meere man can perfectly fulfill the Law in this life. This conclusion S. Paul prooueth in sundrie of his Epistles, specially by these arguments. 20

First, by the great and generall deprauation of nature, which remaineth in part euen in the regenerate, stayning their best actions, and making them like a menstruous cloath: confessing withall, that his best workes are not answerable to the law, by reason of the remainders of originall corruption. 25 Rom. 7. Now perfect fulfilling of the law, cannot stand with corruption of nature, and transgression in life. For a corrupt fountaine, cannot send forth sweete waters: neither can a corrupt tree, beare good fruit. Saint Iames saith, He that offendeth in one, is guiltie of all: and the 30 Scripture pronounceth him accursed, that abideth not in all things written in the book [...] of the law to doe them. Popish Doctours answer, first, that originall corruption (which they call the fewell of sinne) and the first motions to euill, preuenting [...]omes [...] all consent of will, are indeede in the regenerate; but 35 they are no sinnes properly. But it is false which they teach. For euery transgression of the law, is a sinne, as S. Iohn defines it. 1. Ioh. 3. 4. but these are transgressions of the tenth commandement: for it either forbiddeth these first motions, whether they be primò primae, or secundò primae, (as Schoolemen speake) [Page] or it forbid doth nothing but the motiōs, which are with cōsent of wil, which were forbidden in the former commandements, and so in effect there are but nine commandements, the tenth forbidding no speciall sinne.

Againe, Paul teacheth, that these motions preuenting all consent of will, are formally opposed to the Law, I see another 5 law in my members rebelling against the law of my minde. Secondly, Rom. 7. 23. they answer, that Paul, Rom. 7. speakes not of himselfe, but in the person of the vnregenerate, according to the opinion of S. Augustine. Ans. Augustine indeede was once of that 10 iudgement, but he after retracted that opinion, (as it is manifest out of his booke of Retractations, and the 6. booke, against Iulian the Pelagian,) and that for these reasons. First, because Paul saith, To will is present with me: and I doe not the good I would: and J delight in the law of God concerning the inward man: 15 all which are proper to the regenerate, and cannot be affirmed of the wicked. Secondly, because he makes mention of the inward man, which is all one with the new man, or the new creature: which agreeth onely to the regenerate. Thirdly, because he saith, he is ledde captiue to sinne, v. 23. whereas the wicked 20 are not drawne to sinne by force, against their wills, but runne riot of their owne accord into all wickednes, as the horse rusheth into the battell. Ierem. 8. 6. Lastly, in that he cries out in a sense and sorrow for his sinnes, O wretched man that I am, who shall deliuer me from the bodie of this death? v. 24. which can 25 not be the voice of the vnregenerate, for they feele not the burden of their sinne, nor desire to be eased of it, but take delight and pleasure in it. His second reason is this: such as our knowledge is, such is our loue of God and man: but our knowledge is onely in part: therefore our loue is but in part: and so 30 consequently our obedience is but in part, & therfore there is no perfect fulfilling of the law. The aduocates of the Romish Church answer, that our knowledge, loue, and obedience, are perfect for the condition and estate of this life, as we are viatores, which is sufficient: though they be not perfect for the condition 35 of the life to come, when we shall be comprehensores, which is not required at our hands in this life: for they make a double perfect fulfilling of the law: one, for the tearme of this life, which is to loue God aboue all things, and our neighbour as our selues. The other after this life, and that is to loue God [Page] with all the soule, with all the powers and faculties of the soule, and with all the strength and vigor of all these powers.

And this distinction they make to be the ground of their opinion, touching the fulfilling of the law, and iustification by workes, &c. But it is a sandie foundation, and therefore that 5 which is built vpon it, cannot stand. For besides that it is a fond and friuolous distinction forged by the Schoolemen, without warrant of Scripture, or consent of Antiquitie; it is manifestly false. For there is one onely rule of righteousnes, and not two: one onely generall sentence of the Lawe, more vnchangeable 10 then the lawes of the Medes & Persians, euen as vnchangeable as God himselfe; which is, that, He which continueth not in all things written in the Law to doe them, is accursed. So that he which loueth not God with all his soule, minde, and might, with all his valdè suo, that is, with all the faculties of his soule, 15 and all the powers of all these faculties, and that in this life, is accursed. And it is absurd which they teach, that a man is not bound for the tearme of this life, thus to loue God, but onely in the life to come. For looke what man could doe by creation, in the state of innocencie; the same and so much the Law requires 20 at his hands in the state of Apostasie. But Adam by creation could loue God with all his soule, with all the faculties of his soule, and all the powers of all these faculties: therefore the same perfect, absolute, and entire obedience is now required at his hands. For the sentence of the law, Cursed is he 25 that continueth not in all things, &c. is not onely giuen to men glorified, but to those that are in the state of grace. And S. Paul doth so apply this sentence to men euen in this life, t [...] he pronounceth all that are of the workes of the law, to be vnder the curse. Againe, if this were so, the Iewes had no cause to feare 30 the seueritie and strictnes of the law, as they did: when they said, If we heare the voice of the Lord any more, we shall die: considering Exod. 20 Deut. [...]8. they were able to keepe and fulfill it, according to this Popish opinion. Neither would God haue promised them a Messias or Mediatour to redeeme them from the curse of the Deut 13 35 law: but would rather haue comforted them in that their so great feare and astonishment, by giuing them to vnderstand that they were not bound to the full and perfect fulfilling of the law for the time of this life.

Besides, the patheticall exclamation of Paul, O miserable man [Page]that I am, &c. Rom. 7. 24. and that saying of Peter, in calling the Law a yoke, which neither we nor our fathers were able to beare, Act. 15. should be childish, and ridiculous, if that which is impossible in the law (as Paul speakes) did not appertaine vnto Rom. 8. 3. vs. 5

The third argument. If a man could fulfill the Law, he should not stand in neede of a Mediatour. For if righteousnes be by the Law, Christ died in vaine. Gal. 2. 21. It is answered, that Christ died in vaine, if men by the strength of nature could fulfill the Law: but the fulfilling of the Law is by 10 grace, and so his death is not in vaine: for by vertue of the obedience of Christ, we are enabled to fulfill the Law. But this were to make Christ no Sauiour, but onely an instrument, whereby we fulfill the Law, and are our owne Sauiours; whereas the Scripture saith, that he is made vnto vs righteousnes. 15 1. Corinth. 1. 30. not that we are made righteousnesse by him. That we are made the righteousnesse of God in him. 2. Corinth. 5. 21. not by him, as an instrument. That we are complete in him. Coloss. 2. 10. and not complete of our selues, by him. 20

Lastly, the Scripture shutteth vp all men vnder sinne, euen the most sanctified. Prou. 20. 9. 1. Ioh. 1. 9. Iob confesseth he cannot answer one of a thousand. Iob 9. 3. and Dauid saith, If thou, Lord, shalt marke what is done amisse, who can abide it? Psal. 130. 3. and Paul saith of himselfe, that he found no meanes 25 to performe that which is good. Rom. 7. 18. He saith further, that it is impossible to be kept, by reason of originall corruption. Rom. 8. 3. It is answered, that all these places and examples must be vnderstood of veniall sinnes, which make men sinners indeede, yet are not against, but beside the law; and therefore 30 though a man commit them, yet he may fulfill the law for all that. Ans. the cōmon receiued opinion in Schooles, that some sinnes are mortall, others veniall of their owne nature, is a witlesse distinction. For if all sinnes deserue death, as Paul teacheth, Rom. 6. 23. either veniall sinnes are no sinnes, or 35 they must needes deserue death. Moses saith, that he that abideth not in all things written in this Law, is accursed. Deuter. 27. 26. where the wordes, this Law, may not be restrained onely to the Catalogue of great and hainous sinnes, which are there reckened vp, but extended to all sinnes, as Paul applies [Page] it, Gal. 3. 10. pronouncing him accursed, that continueth not in all things written in the lawe, not this law. So that euery sinne, euen the least sinne in thought, makes a man subiect to the curse, and so in rigour of diuine iustice deserues eternall death. And it is but a poore shift, to say that some sinnes are against the Lawe, as all mortall sinnes, and others besides the 5 Lawe, as veniall. For the doing of that which God forbiddeth, is a sinne not beside, but against the Lawe. But idle words, iesting, and gibing, &c. (which the Popish Doctours account veniall sinnes,) are expressely forbidden in the word; 10 Matth. 12. 36. Of euery idle word that men shall speake, they shall giue account at the day of iudgement. And Paul forbiddeth all foolish talking, and [...]esting, as things vncomely, Eph. 5. 4. Therefore they are not beside, but flatte against the lawe. Secondly, they answer, that these places and the like are to be vnderstood of seuerall workes and actions of the Saints, 15 whereof some were good, as Dauids sparing of Saul, &c. some euill, as his adulterie, murther, and numbering of the people: and not of the same particular workes. Answ. It is false. For Paul speaking of the same indiuiduall worke, saith, 20 that it is partly good, and partly euill, I finde when I would doe good, that euill is present with me, Rom 7. 21. In my minde I serue the lawe of God, in my bodie the lawe of sinne, v. 25. And the Prophet saith, that all our righteousnesse is as a menstruous cloath, Isay 64. 4. Therefore euery good worke is stained 25 with sinne.

Thus much shall suffice to shewe that it is impossible for any man in the time of this life to fulfill the lawe: The reasons alleadged to the contrary, are sufficiently answered before, Pag. 188. &c. To which place I referre the 30 reader.

It may further be said, if we cannot perfectly fulfill the law, why doth Paul command vs to beare one anothers burdens, and so to fulfill the law of Christ?

Answ. The lawe is said to be fulfilled three waies. First, by 35 personall obedience, and thus Christ onely fulfilled it. Secondly, by imputed obedience, thus the regenerate fulfill it in Christ, he beeing their righteousnes. 1. Cor. 1. 30. and they complete in him, Coloss. 2. 10. Thirdly, by inchoate obedience, thus Zacharie & Elizabeth are said to haue walked in all the commandements [Page] of the Lord, without reproofe. Luk. 1. 6. And thus all the faithfull fulfill the lawe, in labouring to obey God in all his commandements; according to the measure of grace receiued: and thus we are said to fulfill the lawe in this place, God accepting the will for the deed. We are further to consider, that fulfilling of the lawe is sometime opposed to the transgression of the law, 5 as Iam. 2. 10. in which sense, no man euer did, or can fulfill it, except Christ, God and man, who for this cause is said to be the end of the lawe for righteousnesse, to euery one that beleeueth, Rom. 10. 4. Sometime it is opposed to hypocrisie, and dissimulation, 10 as 1. Ioh. 2. 4, 5. and thus all the Saints fulfill it, in that they indeauour to mortifie their corruptions, and in all things to approoue their hearts, and liues to God, in keeping faith & a good conscience. In which sense, Paul here biddeth vs to fulfill the lawe of Christ, in performing duties of loue, and bearing 15 one anothers burdens. It will be said, if the lawe can no otherwise be fulfilled, then by inchoate obedience, to what ende serueth it? Answ. It hath a threefold vse euen since the fall. First, it serues to restraine the outward man, by keeping men in order, through feare of punishment, of which vse Paul speeketh, 20 when he saith, that the lawe is not giuen to a righteous man, but to the lawlesse and disobedient, &c. 1. Tim. 1. 9. Secondly, to arrouse the drousie conscience: and this it doeth many waies. 1. By reuealing sinne, for by the lawe commeth the knowledge of sinne, Rom. 3. 20. 2. By reuealing the wrath and anger of God for 35 sinne, for the lawe causeth wrath, Rom. 4. 15. 3. By conuicting the conscience of sinne. When the commandement came, sinne reuiued, Rom. 7. 9. 4. By arraigning and condemning vs for sin, for the lawe is the minister of death, 2. Cor. 3. 7. and so putting vs out of all heart in our selues, it causeth vs to flie to the throne 30 of grace, and so is our schoolemaster to bring vs to Christ. Gal. 3. 24. Thirdly, it serues as a rule of good life: Dauid saith, that the word of God (specially the law) is a lanterne to his feete, and a light to his paths, Psal. 119. 105. So that though a regenerate man be not vnder the lawe, in regard of iustification, or accusation, or 35 coaction, or condemnation: yet he is vnder it, in regard of direction, and instruction, for it shewes what is good, what is euill, what we ought to doe, & what to leaue vndone. Lastly, whereas Paul saith, Beare ye one anothers burdens, and so fulfill the lawe of Christ: the word S O hath great Emphasis, for it implies the [Page] manner how the Galatians, and all men are to fulfill the lawe, not by obseruing circumcision, daies, or times, moneths, or yeares, as the false Apostles taught: but by bearing, forbearing, and tollerating the infirmities of their brethren. It may not vnfitly be applyed to the religious orders of Franciscans, Dominicans, Carthusians, &c. Let them not thinke that they keepe 5 the lawe, by abstaining from flesh, by whipping themselues, by single life, counterfeit fasts, voluntary pouertie, regular obedience, &c. But let them comfort the afflicted, releiue the distressed, beare with the weake, support one another in loue, and S O they shall fulfill the law of Christ. 10

v. 3. For if any man seeme to himselfe, that he is somewhat, when he is nothing, he deceiueth himselfe 15 in his imagination.

In this verse the Apostle remooues an impediment, which hindereth most from performing the former dutie, of bearing 20 other mens burdens, and that is, a vaine conceit, and imagination they haue of their owne excellencie, farre aboue their brethren: in thinking themselues too good to doe any dutie or service vnto them, to be their packehorses to beare their burdens. This vaine imagination and swelling conceipt (which puffeth 25 vp the most) the Apostle laboureth to purge in this place, when he saith, He that seemeth to himselfe, &c. where by the way we may obserue the method of the Apostle, first, to giue rules of direction; after, to remooue impediments which may hinder our obedience. 2. We see here the force of the word, which 30 searcheth the secrets of the heart, Ebr. 4. 12. in that it casteth downe the imaginations, and euery high thing that is exalted against the knowledge of God: and bringeth into captiuitie euery thought to the obedience of Christ, 2. Cor. 10. 4. In the words we may obserue these foure things: 1. That men are nothing of themselues. 2. 35 That thought they be nothing, yet they seeme to themselues to be somewhat, and that of themselues. 3. That in so doing they deceiue themselues. 4. The remedies against the ouerweening of our selues.

For the first: it may be demanded howe it can be truely said, [Page] that men are of themselues meere nothing? Is he nothing that is created after the image of God, in holinesse and righteousnes? Are Princes and Potentates nothing that are called Gods in scripture? Are they nothing that Prophecie, and worke miracles? Answ. Paul speaketh not of the gifts of God, bestowed vpon men, but of the men themselues: and of them, not as 5 they were in the state of innocencie before the fall, but as they are nowe in the state of corruption & Apostasie, or in the state of grace, as they are considered of, in, and by themselues. Thus euen spirituall men, are nothing of themselues: (for of them especially 10 the Apostle speaketh, as it may appeare out of the first verse.)

For first, all are by nature the children of wrath, and firebrands of hell. 2. the gifts of God bestowed vpon vs whether of nature or of grace, are not ours, but Gods, the giuer of them. 15 Therefore no man may arrogate more vnto himselfe, then another in regard of them, seeing all of vs are but stewards, and the things we haue are but talents, left vs to imploy to our masters aduantage. If thou hast receiued them (saith Paul) why boastest thou thy selfe, as though thou hadst not receiued them? 3. Be it 20 that a man be in Christ and sanctified, yet he hath no greater right to the merits of Christ, nor greater part in them, then he which is lesse sanctified: for though sanctification hath degrees, and a certaine latitude, yet iustification hath none. So that a mā is in trueth nothing of himselfe. 1. Because he hath his beeing 25 and beginning of nothing, and tendeth of his owne nature to corruption, and nothing. 2. In that he is not that which he imagineth [...]. Damaseenus. himselfe to be. 3. Though he haue some gifts and graces of God, yet is he nothing, because he is farre short of that which he ought to be. 1. Cor. 8. 2. Vpon these considerations 30 Abraham acknowledgeth himselfe to be but dust and ashes, Gen. 18. 27. Dauid comparing himselfe with the magnificence of Saul, saith, What am I, or, what is my fathers house? 1. Sam. 18. 18. Nay whether we consider man absolutely in himselfe, or relatiuely in respect of other creatures, as those glorious bodies, 35 the sunne, moone, starres, we may say with the Prophet Dauid, Lord what is man, that thou art mindefull of him, or the sonne of man, that thou regardest him? Psal. 8. 4.

Paul confesseth himselfe to be nothing, in, of, or by himselfe: but by the grace of God (saith he) I am that I am, 1. Cor. 15. 10. [Page] And againe, I was nothing inferiour to the very chiefe Apostles, although I am nothing. 2. Cor. 12. 11. The Apostle affirmeth of euery man, which thinketh he knoweth some thing, that he knoweth nothing as he ought to know. 1. Cor. 8. 2. and of many, that they are puffed vp and know nothing. 1. Tim. 6. 4. For a swelling conceit, and emptines, vsually goe together. 5

The second generall thing to be obserued in the words, is this, That it is naturall for men to thinke too well of themselues, to magnifie themselues aboue others in their conceits, and in a manner to deifie themselues: and to nullifie others in comparison of themselues: and this ouerweening of a mans 10 selfe, is a branch of pride. For a man looking vpon himselfe through the spectacles of selfe-loue, doth thinke euery small gift of God, which he seeth to be in himselfe, to be farre greater then in truth it is: imagining meere shadowes, to be substances; or molehills, to be as bigge as mountaines. For as a 15 man that is in loue, doth thinke the blemishes and deformities in his loue, to be ornaments, which make her more beautifull: So those which with Narcissus are in loue with themselues, and do [...]e vpon their own gifts; iudge the vices which they see to be 20 in themselues, to be vertues. Simon Magus though a wicked wretch, a limme of the Deuill, a sorcerer, &c. yet had this conceit of himselfe, and gaue it out also, that he was some great man. Act. 8. 9. to wit, the great power of God. v. 10. The Church of Laodicea, thought shee was rich, and increased with goods, and had neede of nothing: whereas shee was wretched, and miserable, and 25 poore, and blind, and naked. Apoc. 3. 17. And so the skarlet strū pet thought her selfe a Queene, and that shee was out of all daunger of downefall, when shee was alreadie fallen. Apoc. 18. 2, 7. Yea this corruption is so naturall, that euen the regenerate 30 themselues, who are in part sanctified, are tainted therewith: and generally, they that haue receiued greater gifts of knowledge, of sanctification, &c. are most ready to ouerweene their owne gifts, except God giue them grace to resist this temptation: for knowledge puffeth vp. 1. Cor. 8. 1. The Apostles 35 themselues contended which of them should seeme to be the greatest. Luk. 22. 24. Yea in all ages there haue beene some in the Church ouerweening themselues, as in Christs time the Iustitiarie Pharisies: after them, the Catharists, or Puritanes, who both proudly and odiously called themselues by that name, [Page] thinking themselues without sinne: the Donatists, that they were a Church without spot or wrinkle: the Iovinianists, that a man cannot sinne after the lauer of regeneration. The Pelagians, that the life of a iust man in this world, hath no sinne in it at all: and of later times the Semi-Pelagian heretike, who will 5 be something of himselfe, and will haue some stroke in his first conuersion, & wil concur with Christ in the worke of Iustificatiō. It will be said, Papists ascribe all the praise to God. Ans. So did the Pharisie, Luk. 18. 11. and yet a wicked Iusticiarie for all that. Now all this ariseth from sundrie causes: the first is, the 10 bitter roote of pride, that was in our first parents, when as they affected a higher place, in desiring (through discontment of their owne estate) to deifie themselues, and become equall to the highest Maiestie, in knowing good and euill.

The second is, the ouermuch considering the good things 15 we haue; as when the Pharisie considered that he gaue tithe of all that he possessed, that he fasted twise a weeke, that he was not thus and thus, as other men. Luk. 18.

The third is, the comparing of our selues with the infirmities that we see to be in others: the Pharisie was puffed vp, by 20 comparing himselfe with extortioners, vniust men, adulterers, and with the Publican.

The fourth is, the false flattering, and applause of men, which sooth vs vp in our humours, in perswading vs to be that which in truth we are not, as the people flattered Herod, 25 when they gaue a shout, and said, The voice of God, and not of man. Act. 12. 22.

The third point is, that they which thus ouerweene their gifts, in thinking themselues somewhat when they are nothing, doe notably deceiue themselues: as those that thinke 30 they haue the substance, when they haue but the shadow, as those that dream they are Kings or Princes, being in truth but base persōs: or to vse the Prophets similitude, Esa. 29. 8. Like as an hungrie man dreameth & behold he eateth, & when he awaketh his soule is emptie: or like as a thirstie man dreameth and loe he is 35 drinking, and when he awaketh behold he is faint, and his soule longeth. Men are deceiued two waies, either by others, or by themselues: by others, as by flatterers, they are deceiued occasionally; by themselues, causally, or properly. For he that doth iudge himselfe to be that which indeede he is not, he may happely [Page] please himselfe, but he doeth but please himselfe in an errour: for in trueth he deceiueth himselfe in his imagination: [...] the Apostle Iames saith, If any man seeme (specially to himselfe) to be religious, and yet refraineth not his tongue, he [...] deceiueth his owne heart, his religion is vaine, Iam. 1. 26. So likewise, 5 they that are only hearers of the word (& therfore thinke that all is wel enough with thē, though they be not doers therof) deceiue their owne selues, Iam. 1. 22. And verely this corruption [...] is so great, that as men can be content to be deluded by flatterers, and clawebackes, which please them in their itching 10 humours: so they willingly suffer thēselues to be deceiued, euē by themselues, to the ende that they may appeare to others, to be that which in trueth they are not: that so they may aduauce and magnifie themselues in the accounpt of the world. For as Alexander the great, beeing in India, caused his souldiers, 15 to make and leaue behind them bittes and horse shoes, of Plutarch. in Alexandro. an extraordinarie greatnesse; hudge speares, massie shields, big helmets, long swords, and other furniture for horse and man, fitting rather Hippocentaurs, or Giants, then men of ordinarie stature; and all to the ende, it might be said in future time, that 20 Alexander was a mightie Monarch indeed: So many there be, who (setting the faire side outward) make goodly glorious shewes in the eies of men; and so would haue other to thinke of them accordingly, (farre aboue their desert,) that posteritie might iudge them to be that which indeed they are not: and so 25 with Alexander in deceiuing others, they wittingly deceiue themselues. Which spirituall guile of deceiuing our selues in matters touching our saluation, is most dangerous, when men delude themselues, in perswading themselues falsely, that they know sufficient, that God is to be loued aboue all, our neighbour 30 as our selues (which is as much as all the preachers in the earth can say:) that they beleeue; when in stead of faith, there is nothing but damnable pride, and presumption: that they repent, when it is nothing but deceitfull counterfeiting, and hypocrisie. Besides the danger, consider the indignitie of it: men 35 can abide nothing lesse, then to be deceiued and circumvented by others; and yet, behold, they are deluders and deceiuers of themselues: and that which doth more aggrauate the indignitie of it, in such things as ought to be best knowne and most familiar vnto them, wherein it is a shame they should be deceiued, [Page] vz. in the knowledge of themselues, and that which is yet more, in a matter of greatest moment, in the saluation of their soules. What maruaile therefore is it, that men should be deceiued by the seducer of all seducers, the deuill, who are so easily deceiued of themselues, or rather willing to deceiue themselues. 5

Further obserue, that proud conceited persons, such as haue an ouerweening of themselues and their gifts, and of all men thinke fowle scorne to be deceiued, euen they are easiliest deceiued, yea and that of themselues: for so the Apostle saith, He that thinketh that he is somewhat, &c. deceiueth himselfe in his imagination. 10

Againe, marke hence, that no men, be their gifts neuer so rare, their callings neuer so high, their places neuer so great, are to good to beare other mens burdens; for they that thinke themselues to be somewhat, some great men, that 15 is, too good to put vnder their shoulders to beare the frailties, and infirmities of their brethren, doe nothing herein but deceiue themselues. Princes and Potentates of the earth are prophecied by Esay, chap. 49. vers. 23. to be nourcing fathers, and nourcing mothers vnto the Church, not 20 onely by nourishing and defending it, (as the nource her child) but also by bearing with the frailties and wants which are therein.

Lastly, consider that this selfe-conceitednesse, and ouerweening of a mans selfe, is the very bane and poyson of loue; 25 for it maketh proude men thinke themselues too good to become packe-horses, or drudges to beare other mens burdens, to become seruiceable vnto them in any dutie of loue, or to tollerate their frailties, or to yeelde of their right, or to suffer iniuries at their hands, or to put vp any little 30 indignitie, without stomacke and discontent: because they imagine themselues euery way better then their brethren, and therefore ought to be tollerated, but not so bound to tollerate and beare with others; So that where selfe-loue is, there is no true brotherly loue; It was well said 35 of the Poet, Non benè conveniunt, &c. maiestas & amor. It may may be said, may not he that is priuie to his owne vertues, in conscience of his owne worth, iudge himselfe to be somewhat, that is, to be that which indeed he is, or to haue a greater [Page] measure of knowledge, grace, and other gifts, then they that haue lesse?

Answ. He may. For humilitie is not sottish: the master in humilitie cannot thinke his scholler more learned then himselfe, except he shall thinke against his conscience. For that saying, Let euery man thinke better of another, then of himselfe, 5 must be restrained onely to equalls, and not extended to superiours Phil. 2. 3. in regard of their inferiours. Secondly, I answer, that the Apostle in that place, speaketh not of the giftes and graces bestowed vpon men, but of the persons themselues, and 10 of them, not so much as they are in the account of men, as in the account of God. For he saith not, Let euery man thinke another more learned, wise, discreete, sober, then himselfe (for so he may thinke against his conscience) but Let euery man thinke another (that is, any other that is his brother in the 15 Lord) better then himselfe, to wit, before God. And this euery man may doe with good conscience; for albeit another shall outwardly seeme more ignorant, negligent, backward, in matters of religion then himself, yet for any thing he knoweth, he may be higher in the fauour of God, then he. And therefore 20 though a man erre in thinking of another, better then of himselfe, yet he shall not doe any thing against his conscience. Thus the Publican accounted the proud Pharisie better then himselfe. For he held him as iust, himselfe not worthie to looke vp to heauen: yet herein he sinned not, nay he is commended 25 for it, though he erred in his iudgement of the Pharisie. And so if the Pharisie had reputed the Publican better then himselfe, that is, higher in Gods fauour then himselfe, he had not sinned, nor done against his conscience. For though he might iudge himselfe more iust then the Publican, in regard of his life past, 30 yet for his present estate before God he could not. Though Dauid knew in the particular quarrell betwixt Saul and him, that Saul was vniust, and he innocent, yet if he should haue thought better of Saul in generall, then of himselfe, he should but haue done his dutie. 35

The fourth and last point, containeth the remedies of this euill, which are the rather to be considered, because it is a great sinne, one of those seuen which the Lord doth most of all detest, Prou. 6. 17. a dangerous sinne, hauing a heauie woe attending vpon it, Woe to them that are prudent in their owne eyes. [Page] Isa. 5. 21. a sinne almost incurable, Seest thou a man that is wise in his owne eyes? there is more hope of a feele then of him. Prou. 26. 12. therefore the remedies are more carefully to be known, and applied. The remedies are specially fiue.

The first is, to looke our selues in the glasse of the Law, which will shew what we are without flatterie, or partialitie: & 5 by it we shall see nothing in our selues but the vgly shape of Satan, cleane defacing the image of God, and that in vs there dwelleth no good thing (as Paul saith of himselfe, Rom. 7. 18.) that there is nothing but vanitie in our mindes, rebellion in our 10 wills, a confused ataxie in all our affections, transgression in our liues. The viewing of our hearts and liues in the Law, and the considering of our wretched estate, in that we are vnder the fearefull curse, which is a thunderbolt annexed to euery breach thereof, will driue vs out of all conceit of our selues, 15 from our selfe-loue, and selfe-liking: nay, it will make vs goe out of our selues, not onely to denie our selues, as Christs commands, but euen to abhorre our selues, repenting in dust and ashes, as Iob did, chap. 42. 6. causing vs to become flat nothing in our selues, that we may be something in Christ, as Paul saith, 1. 20 Cor. 3. 18. Let no man deceiue himselfe: If any man among you seeme to be wise in this world, let him be a foole, that he may be wise.

Secondly, when we feele our selues to be tickled with the itching humour of selfe-loue, and selfe-liking, arising from our hidden corruption, either in regard of outward gifts, or inward 25 graces: we must make our owne euills, sinnes, blemishes, imperfections (for there is no man but hath one or other) a soueraigne remedie against it, and so (as it were) driue away one poison with another. As to call to minde some great deformitie that is in our bodies, some great infirmitie that is 30 in our minde, some crosse or miserie in our outwarde estate, some vile and abominable sinne which we haue committed, and the horrible punishment, to the which we are lyable by reason thereof: and no doubt but the serious consideration of these, or any of these, wil be auaileable, to nippe pride 35 in the bud, & kill the serpent in the shell: and in so doing we shall with the Peacocke, now and then cast our eyes downeward, to our feete, the fowlest and vgliest things we haue: and not alway stand in admiration of our gay feathers, & glorious traine.

[Page] Thirdly, we must consider that the things for which we looke so high, and swell so in our owne conceits, are not our owne: but lent vs for a time. For what is there, that thou hast not receiued? whether in gifts of bodie, or graces of minde? nay whether thou speake of soule, or bodie it selfe? and if thou hast receiued it, why boastest thou thy selfe as though thou haddest not receiued 5 it? what vanitie is it, for a man to be proud of another mans garment? or for a woman to boast of her borrowed haire? The wicked persecutors of the Church are reprooued for sacrificing to their nets, and burning incense to their yarne. Hab. 1. 16. Further, we must consider we haue not onely receiued 10 them; but that we haue so receiued them, as that they are not our owne, with which we may doe what we list, but talents lent vs for a time, and left with vs to employ, ouer which we are but stewards and bayliffes, not lords or masters, and that we must be countable for the smallest gift, euen the least farthing: 15 how we haue got it, kept it, bestowed it: the time will come when it shall be saide vnto thee, Giue an account of thy stewardship. Luk. 16. 2. Therefore we ought not so much to be puffed vp with the greatnes of our talents, as to be humbled with the 20 consideration of the strict reckning that God will require at our hands, seeing that of him, to whome much is committed, much shall be required.

Fourthly, to the end we may auoid this ouerweening of our selues, let vs compare our selues with the maiestie of God, in 25 whose sight, we are but as silly wormes, crawling vpon the ground; nay in comparison of whome, we are lesse then nothing, and vanitie it selfe. Consider, that to him ene [...]y knee doeth Phil. 2. 10. bowe, of things in heauen, in earth, and vnder the earth, and thou wilt not be so conceited of thy selfe, that a sillie man doth 30 crouch vnto thee; that to him euery tongue doth confesse, and sing v. 11. his praises, the blessed angels crying continually Holy, Holy, Holy, Lord God of Sabboth, heauen and earth are full of thy glorie: and then a short blast of winde, or popular applause, shall not so easily puffe thee vp, like an emptie bladder, or carrie 35 thee away, as it did Herod, Act. 12. But to omit this odious comparison, betwixt a fraile mortall man, and the glorious euerliuing God (there beeing no comparison betwixt finit and infinit) let vs neuer compare our selues with our inferiours, but with our superiours and betters, who are eminently aboue [Page] vs, in euery gift and blessing of God, in regard of whose honours and preferments we are but base and contemptible: in regard of whose knowledge, we are but children, and know nothing: in regard of whose riches, we are but beggars, and haue nothing. For as Dauid, when he beheld the wonderfull frame of the heauens, those glorious creatures, the sunne, the 5 moone, and the starres, by and by made this vse of it to himselfe, to consider his owne vilenes in regard of them, What is man that thou are mindfull of him? or the sonne of man, that thou Psal. 8. 4. visitest him? So when we compare our selues with others, that 10 are as farre aboue vs, as the heauens are aboue the earth, whose gifts and graces doe as farre excell ours, as the bright sunneshine the dimme candle light: we cannot chuse, but be abashed, and confounded in our selues; acknowledging, that there is no such cause why we should so magnifie our selues aboue 15 others, and nullifie others in comparison of our selues.

4 But let euery man prooue his owne worke, and then shall he haue reioycing in himselfe onely, and not 20 in another.

Here the Apostle laieth downe another remedie against selfe-loue, and ouerweening of our selues, and it is the fift and 25 the last of which I purpose to entreat, and it stands in proouing and examining of a mans owne worke by it selfe, without comparing it with an others mans worke, and withall in the approouing of it vnto God. Let euery man approoue his owne worke. And he giues two reasons, why euery man ought 30 to approoue his owne workes vnto God, & to consider them absolutely in themselues, and not relatiuely in respect of others: the first reason is in this verse, then shall he haue reioycing in himselfe onely, and not in another: the second, in the next verse, for euery man shall beare his owne burden. 35

Touching the remedie. Let euery man prooue his owne worke. The word translated [...]. prooue, signifieth also to approoue, as Rom. 14. 22. Blessed is he that condemneth not in himselfe in the thing that he approoueth. 1. Cor. 16. 3. Whosoeuer ye shall approoue [...] or allow of by letters. And so the word is vsed in English, when [...] [Page] we say such a one is to prooue a will, that is, approoue it.

The word in this place (I take it) may be vnderstood in both senses, to prooue our workes and to approoue them. How we are to prooue our workes by taking triall and examination of them, I haue already shewed in the former verse. But we are further to approoue them to God according to Pauls commandement, 5 study to shew thy selfe approoued vnto God. 2. Tim. 2. 15. and his practise, in coueting alway to be acceptable vnto him. 2. Cor. 5. 9. This approouing of our works is a soueraigne remedie against ouerweening of our selues, for he that alwaise stands vpon his tryall, and Gods approbation, cannot be puffed vp 10 with self loue of himselfe, or selfe-liking of his own works: but rather humbled with the consideratiō of Gods absolute iustice, and his owne imperfections, and so stirred vp with greater diligence to worke out his saluation with feare and trembling.

Nowe we shall approoue our workes vnto God, if we obserue 15 these three things. First, that all our actions (specially in the worship and seruice of God) be grounded vpon the will & word of God; & not vpon wil-worship, or humane inuentiōs: otherwise it will be said, Who required these things at your hands? 20

Secondly, that we performe all our actions sincerely and vprightly, as in the presence of God, with an honest heart, and a good conscience: as Abimelech protesteth of himselfe, Gen. 20. 5. and Hezekiah, Isay, 38. 3. and Paul, Act. 23 1.

Thirdly, that they alway tend to a good end, as the glorie of God, Whether ye eate or drinke, or whatsoeuer ye doe, doe all to the 25 glorie of God. 1. Cor. 10 30. and the good of our brethren, Let all things be done to edification, 1. Cor. 14 26.

It may here be demaunded, whether we may not approoue our selues, and our actions to men? To which I answer that we 30 may, & ought. For although we may not be men-pleasers, that is, such as frame and temper our actions, and our speeches, so, as they may alway be pleasing to the corrupt humours and wicked affections of men (for then we were not the seruants of God) Gal. 1. 10. Yet we are to please them in that which is 35 good to edification, Rom. 15. 2. 1. Cor. 10. 33. And Christ cō mandeth that our light should so shine before men, that they may see our good works. And Paul biddeth vs to procure honest things in Math. 5. 16. the sight of all men. And whatsoeuer things are true, and honest, Rom. 12. 17. and iust, and pure; whatsoeuer appertaine to loue, and are of good [Page]report, we must thinke on them, and practise them, Phil. 4. 8. Yet we must seeke for the approbation of men, with these cautions.

First, we must so seeke for the approbation of men, as that we do not seeke it, nor rest in it alone, but withall seek to be approoued of God. For he that praiseth himselfe (and so consequently, 5 he that is praised of others) is not approoued, but he whōe the Lord praiseth. 2. Cor. 10. 18. How can ye beleeue (saith our Sauiour Christ) which receiue honour one of another, and seeke not the honour that commeth of God alone? Ioh. 5. 44.

Secondly, we must seeke for the approbation of God in the 10 first place; and in the second place, to be approoued of men, as Christ did: for he grew in fauour first with God, and after with men. Luk. 2. 52. and the Elders, who by faith obtained a good report. Hebr. 11. 2. read Rom. 14. 18.

Thirdly, we must neuer looke for the approbation of the 15 multitude, or acclamation of the most: for that cannot be done without ambition, and vaine glorie, in seeking popular applause: Woe be to you, when all men speake well of you. Luk. 6. 26. Thus Christ saith, He sought not praise of mē. For those that are addicted to popular applause, and are ouer curious of their 20 Ioh. 5. 41. credit, immoderately seeking to get and keepe a good name with all sorts of men, while they seeke for fame they loose a good name, in seeking fame from the wicked, which is but a shadow, and loosing a good name in the opinion of the godly, which is the substance. 25

Fourthly, we must so farre seeke for the approbation of the wicked, that we minister, no not the least occasion of offence vnto them. 1. Cor. 10. 32. Giue no offence, neither to the Iew, nor to the Gentile. but to conuict their consciences, and to stoppe their mouths by our godly & vnblameable conuersatiō, which 30 may be a preparatiue for them against the day of their visitation. 1. Pet. 2. 12. Haue your conuersation honest among the Gentiles, that they which speake euill of you, as of euill doers, may by your good workes which they shall see, glorifie God in the day of the visitation. 35

Fiftly, in doing our duties, we must not respect the iudgement of the world, neither fearing the faces, nor the censures of men. This was Pauls practise. 1. Cor. 4. 3. I passe very little to be iudged of you, or of mans iudgement: we must goe through good report, and euill report. 2. Cor. 6. 8.

[Page] Lastly, we must seeke to be approoued of men, not so much in regard of our selues, as that, by this meanes Gods glorie may be more and more aduanced: for our light must so shine before men, that they may see our good workes, and glorifie our father, which is in heauen. Matth. 5. 16. If we obserue these sixe cautions, 5 we may with good conscience seeke to get a good name, which will be vnto vs as a pretious oyntment, refreshing vs with the comfort of a godly life. Prou. 22. 1. Eccles. 7. 3.

Thus much of the Remedie. The reason followeth, And then shall he haue whereof to reioyce in himselfe, and not in another. 10 The wordes translated to [...]. reioyce, signifie, to glorie: which is more then to reioyce. There is a double ground of glorying: one, out of a mans selfe: another in himselfe. Out of himselfe, in God alone, Let not the wise man glorie in his wisdome, nor the strong man in his strength, nor the rich man in his riches. But let 15 him that glorieth, glorie in this, that he vnderstandeth and knoweth me. Ier. 9. 23, 24. 1. Cor. 1. 31. In himselfe, in the comfortable testimonie of a good conscience. Our glorying is this, the testimonie of our conscience, that in simplicitie, and godly purenes, we haue had our conuersation in the world. 2. Cor. 1. 12. The one, is 20 glorying before God; the other, before men. The one, of iustification, the other, of holy conuersation for time past, and constant resolution for time to come. The one in the testimonie of our conscience, 2. Cor. 1. 12. the other, in the testimonie of Gods spirit, witnessing to our spirits, that we are the sonnes 25 of God. Rom. 8. 16. The first is not meant in this place, but onely the second. For no flesh can glorie in his presence. 1. Cor. 1. 29.

It will be said, This glorying in a mans selfe, is vaine glorie, and a branch of pride. Ans. It differs from vaine glorie: first, in 30 the foundation: for vaine glorie hath for his ground our owne vertues and gifts, considered as comming from our selues, and not from God: whereas this true glorying is grounded vpon them, as they are fruits of regeneration, proceeding from our iustification by Christ, and reconciliation with God. Secondly 35 in the ende: Vaine glorie tendeth to the aduancing of our selues, in an opinion of our proper iustice, and desert. This true glorying aimeth at the glorie of God alone.

Obiect. Paul reprooues those that consider their owne gifts onely, neuer comparing themselues with others. 2. Cor. 10. 12. [Page] They vnderstand not that they measure themselues with themselues, and compare themselues with themselues. Therefore it seemes that a man, by comparing himselfe with others, may haue whereof to reioyce. Ans. He reprooues the false Apostles in that place for glorying in the gifts which they had, and the number of Proselytes which they had wonne, neuer comparing themselues 5 with himselfe, or any other Apostle, which was the cause they were so puffed vp with pride. For to compare our selues with those that are eminently aboue vs, is a notable meanes to abate pride: as I haue alreadie shewed. Whereas the 10 measuring of our selues by our selues, with our inferiours, is the onely way to encrease it. And this is it which the Apostle reprooues in this place.

Further, we may reioyce, or glorie in the testimonie of a good conscience, if we obserue these rules. 15

I. In our best desires, endeauours, actions, we must labour to feele our owne defects: that we doe not the good we should, nor in that manner we ought.

II. We must labour to haue euen our best workes, (our almes, praiers, &c.) couered with the righteousnes of Christ: 20 for it is the sweete odour of his sacrifice, that doth perfume all our actions, that they may be acceptable to God, beeing offered with the praiers of the Saints vpon the golden altar. Reuel. 8. 3.

III. We must acknowledge all the good things we haue, the will and the worke, the purpose and the power, to proceed 25 from God alone. Philip. 2. 13. Iam. 1. 17.

IIII. We must reioyce in them, not as causes, but as fruits of iustification: so that if the question be whether we be iustified by them, or not? we must renounce them, tread them vnder our feete, and account them as dongue, as Paul 30 did. Philip. 3. 8.

Hence we learne sundrie things.

I. That if we would haue a light heart, and passe our time merrily with comfort & content, we must looke to approoue our hearts to God in all our actions. 35

II. It contutes the opinion of the multitude, who iudge those that make conscience of sinne, and lead a more strict life then the common sort, endeauouring with Paul to haue alwaies a cleare conscience toward God, and toward men, of all Act. 24. 26. others to lead a most melancholike, sadde, and vncomfortable [Page] life. For the truth is, this is the onely true ioy, all other ioy is but counterfeit in comparison: it is radicall, proceeding from the heart: the other but superficiall, from the teeth outward: it comforts a man in the midst of afflictions: whereas a man may haue the other, and yet in the midst of mirth his heart 5 will be sorrowfull: this is permanent and during, the other transitorie and fading. It is like the ioy in haruest. Psal. 4. 7. and which they haue that diuide a spoyle. Esa. 9. 3. therefore Salomon saith, it is a continuall feast. Prou. 15. 15. and Peter calls it ioy vnspeakable, and glorious. 1. Pet. 1. 8. 10

III. This shewes, that there is much false ioy in the world, consisting wholly in honours, profits, pleasures: none of which haue their ground in a mans selfe: and therefore beeing out of a mans selfe, they are not true and durable, but false and vanishing ioyes. Now those which haue no comfort but out 15 of themselues, are of foure sorts. First, such as reioyce and glorie in the opinion that the world hath of them, and not in the testimonie of their owne conscience. Secondly, such as reioyce not in their reconciliation with God, but in their blamelesse conuersation, in that they haue not beene open offenders, or 20 men of scandalous life. Luk. 18. 11. Thirdly, such as reioyce in the vertues of their ancestors, as the Iewes bragged they were the seede of Abraham. Ioh. 8. 33. which vaine glorying of other mens vertues, Iohn Baptist reprooueth, when he saith, Thinke not to say with your selues, we haue Abraham for our father 25 &c. Mat. 3. 9. Fourthly, such as reioyce & thinke themselues in a good case, because they see others worse then themselues: this is right the Pharisies ioy, O God I thanke thee, I am not thus, and thus, or like this Publican. Luk. 18. 11. This is it which the Apostle directly aimeth at in this place: when men thinke thē selues 30 iust, because others are more wretched then themselues: and pure, because others are more defiled. Whereas other mens hainous sinnes shall not iustifie vs and our lesser sinnes, saue onely as Ierusalem iustified her sisters, Sodome, and Samaria. Ezek. 16. 51. But so a man may be iustified, and yet condēned. 35

5 For euery one shall beare his owne burden.

Here Paul laies downe a second reason of his assertion, in [Page] the former verse, why euery man ought to prooue his owne worke, rather then to be curious in searching into the liues, and skanning the actions of other men, because euery man shall beare his own burde, which is all one with that Gal. 5. 10. to beare a mans owne iudgement: and that Rom. 14. 12. to giue an account to God for himselfe. It is a prouerbiall speech, the meaning wherof 5 is expressed by the like. Ier. 31. 30. Euery man that eateth the sower grape, his teeth shall be set one edge. And by that which is common amongst vs, Euery vessel shall stand vpon it owne bot. to [...]e: that is, euery man shall beare the punishment of his owne 10 sinne. For as the Indian is not therefore white, because the Morian is more blacke, or as the sand▪ blind is not therefore sharpe sighted, because some other is stone blinde. So no man is therefore acquit of his sinnes, because others are greater sinners: or exempt from punishment, because others shall vndergoe a 15 deeper conde [...]nation. Therefore confidering that euery man must beare the guilt and punishment of his owne sin, he ought more narrowly to looke to himselfe, then to others; and to be a more seuere censurer of himselfe, then of another.

For the better vnderstanding of the words, sundrie questions 20 are to be discussed.

First, it may be demaunded, howe euery man should beare his own burden, seeing we are commanded to beare one anothers burdens? Ans. There are two sorts of burdens. The first is, of giuing an account to God: thus euery man shall beare his 25 Onus rationis [...]dden [...]ae [...]onus inf [...]mitatis participandae. August. contra [...]cript. Petil. lib. 3. Beda & Lumbard i [...] hunc [...]ocum Hugo d [...] S. Victor. in [...]. qu [...]st. 58. owne burden, for euery man must giue an account for himselfe vnto God, Rom. 14. 12. The second is, of bearing one anothers infirmities, of which Paul speakes, vers. 2. In this sense a man is not to beare his owne burden: but euery man his brothers. For the Apostle (to crosse the opinion of those which thought a 30 man was polluted with other mens sinnes,) saith, Euery man shall beare his owne burden. And to meete with the carelesnesse of others, who respect themselues alone, neuer minding the good of their brethren: he saith, Beare ye one anothers burdens.

II. Obiect. By bearing of our owne burdens, is vnderstood 35 giuing an account for our selues vnto God. Nowe euery man is not to giue account for himself alone, but for those also that are cōmitted to his charge, as the father for his child, the master for his seruant, the magistrate for the subiect, the sheapheard for the sheepe, Ezek. 34. His blood will I require at thy hand. Hebr. [Page] 13. 17. They watch ouer your soules, as they that must giue account. Answ. Gouernour: and superiours, are not to giue account for the sinnes of those that are committed vnto them: but for the sinnes which themselues commit, in not looking vnto them, not admonishing them, not restraining them, not taking condigne punishment of them for their offences. This is plainly 5 ta [...]ght, Ezek. 33. 8, 9. If thou doest not admonish the wicked of his way, he shall die for his iniquitie, but his blood will I require at th [...] hand. Neuerthelesse, if thou warne the wicked of his way, to turn from it, if he doe not turne from his way, he shall die for his iniquity, but thou hast deliuered thy soule. 10

III. Obiect. Infants which haue not sinned after the manner of the transgression of Adam, doe beare the burden of Adams sinne: therefore all doe not beare their own burden. Ans. First, the words are properly to be vnderstood of personall, or actuall sinnes, which are proper to euery man in particular, 15 and not of originall sinne, or the sinne of our nature, which is common to all mankind, beeing propagated together with nature. Secondly, I answer, that Adams sinne, was our sinne: and therefore seeing infants partake with him in the sinne, it is iust with God, they should partake with him in the punishment, 20 and so beare their owne burden. For albeit the transgression of Adam was his actuall and personall sinne: yet it is our originall sinne, or the sinne of our nature: seeing it is ours by imputation, and propagation of nature together with corruption. 25 For as Leui was in the loynes of Abraham, when Melchizedech met him, and payed tithes in Abraham, Hebr. 7. 9, 10. So, all mankind was in the loynes of Adam when he sinned, as the branches are in the roote, or in the seede. And therefore In se [...]inali principio. when he sinned, we also sinned, as the Apostle saith, Jn whome 30 all sinned, Rom. 5. 12. For so the words are in the originall, and [...]. not as it is commonly translated, for as much as all men haue sinned.

IV. Obiect. In the second commandement, the Lord threateneth to visit the sinnes of the Fathers vpon the children, to 35 the third and fourth generation. Therefore they beare not their owne burden, but part of their parents burden: and parents doe not beare their owne whole and entire burden, but their children for them. Ans. The clause in the second commandement, of visiting the sinnes of the fathers vpon the children, [Page] doeth not contradict that of Ezek. 18. 19. The sonne shall not beare the iniquitie of the father, neither shall the father beare the iniquitie of the sonne; the same soule that sinneth, that shall die. For they are reconciled, v. 14, 17. If he (that is, a wicked man) begette a sonne that seeth all his fathers sinnes, which he hath done, and feareth, neither doth the like—he shall not die in the iniquitie 5 of his father, but shall surely liue. Therefore the threatning in the second commandement, is not to be vnderstood absolutely, as though God would alway plague the children for the fathers sinne, but conditionally, if they persist and continue in their sinnes, walking in their waies, and treading in their steps. 10 And the same answer is giuen in the second commandement, that God will not visit the sinne of the fathers vpon the children, saue vpon those that hate him. It may be said, The sinnes of the parents are not vindicated vpon the children, because the punishment inflicted vpon their posteritie, is not felt of the parents. 15 Ans. First, children are (as it were) a part of their parents, and therefore they beeing punished, their parents are punished with them. Secondly, it is a corrasiue and a torment to parents, to knowe th [...] their children shall be seuerely punished and afflicted 20 Thirdly, the punishment of posteritie hath a relation to the parent, seeing God hath threatened he will punish the children which walke in the wicked waies of their fore-fathers, that so he may testifie, how extreamly he abhorreth both their sinne, and the sinne of their progenitors. Fourthly, the parents 25 sinne, is often a cause of the childrens sinne, seeing that God in his iust iudgement, curseth a wicked mans posterity, by leauing them to themselues, to blindenesse of minde, and hardnesse of heart, that so they may fulfill the measure of their fathers, as our Sauiour Christ speaketh, Matth. 23. 32. And by their owne 30 sinnes, may iustly pull vpon them condigne punishment. Lastly, God doth more manifest his wrath against the sinne of the parent, by punishing the child.

Obiect. V. Numb. 25. 4. The chiefest of the Israelites were hanged vp before the Lord, for the fornication and idolstrie, 35 of the people: therefore they did not beare the burden of their own sinne. Ans. They were punished for their owne sinne, for they consented to worship the idol, and commit folly with the daughters of Moab: or r [...]ther were principall ring-leaders, and first actors in this Commick-tragedie, as may appeare by the [Page] practise of Zimri Prince of the familie of the Sime [...]nites, v. 6. in bringing C [...]sbie a Madianitis [...] woman, into his tent, in the sight of Moses, and the whole congregation. Therefore because they did not hinder them from committing this fact, as they might, beeing in place of gouernment, but did partake with them in the sin they are first punished, & that more seuerely: for a thousand 5 of them were hanged vp the same day, v. 4. the rest of the people, to the number of 23 thousand, were slain by the sword, at the commandement of God. v. 5. to which Paul had an eye, when he said, that there fell in one day 23 thousand. 1. Cor. 10. 8. meaning of the common sort, excluding those that were hanged 10 vp: for in all there were 24 thousand. Num. 25. 9. Thus the contrarieti [...] which seemes to be betwixt those two places, may be better accorded, then to say (as some doe) that the pen-men, or scribes, failed in copying out the bookes. Or (as others) that it was [...] in Paul: or as others, that Paul is not 15 contrarie to Moses, seeing that if there were 24 thousand, (as Moses saith,) there were 23 thousand: for there is no reason why the Apostle should vse the lesse number rather then the greater, (except that which I haue said) considering the greater is 20 as round a number as the lesse.

Obiect. VI. Dauid sinned in numbring the people, and they were punished for his sinne: Achan sinned, and the people fell slaine before the men of Ai: therefore euery man doth not beare his owne entire burden. The like may be said of the 25 children of the Sodomits, and of the first borne of the Egyptians, who bare the burden of their parents sinne. Ans. The people were punished for their owne sinnes: and so was Dauid, albeit not in his owne, but in their persons: for God punished him in his kind, in destroying the people with that fearefull 30 plague, in whose great multitude he had gloried so much. Indeede their punishment was occasioned by his sinne: but caused by their owne: for no man, though neuer so holy, is without sinne, and therefore none but deserue punishment: nay, it is Gods mercie, that we are not consumed. Lam. 3. 22. 35

And albeit all the infants perished in the Deluge, and in the ouerthrow of Sodome and Gomorrha, which could neither imitate, nor approoue the actions of their forefathers: yet their death was deserued. For though infants be truly called innoc [...]ts, in regard of actuall sinne: yet they are not innocents in [Page] regard of originall: for from the wombe they carrie a woluish nature, which prepares them to the spoile, though they neuer did hurt: the Scorpion hath his sting within him, though he doe not alway strike: and though a Serpent may be handled whilst the cold [...]ath benummed him; yet when he is warmed, he will hisse out his venomous poison. Mans practise doth 5 cleare God of vniustice in this behalfe, in killing the young cubbes, as well as the old foxe: the wolues whelps, as well as the damme. Albeit if we speake of their finall estate, and come to particulars, we are to leaue secret iudgements to God. The 10 example of Achan is more difficult, seeing that for his sinne, 36 of the people were slaine, Iosh. 7. 5. and his whole familie rooted out, v. 25. who were not consenting to his fact, nor guiltie of his sinne. Yet something may probably be said in this case. First, that they were guiltie of this his sinne in part, in not punishing 15 theft so seuerely as they ought to haue done, which was a meanes to embolden Achan to steale the execrable thing. Secondly, that priuate good must yeeld to the publike; as the life of euery particular person to the generall good of the whole Commonwealth: thus souldiours in the warres, redeem 20 the publike peace by the losse of their own liues: now the manifestation of the glorie, of the wisdome, power, and iustice of God, is the publike good of the whole Church: therefore mens priuate good, euen their liues, must giue place to it: especially considering he neuer inflicts temporall punishment for 25 the publike good, but he respects therein the priuate good of his Elect, whome he corrects in iudgement, not in [...]urie. Thirdly, howsoeuer Achan did beare the burden of his owne sinne; this iudgement might be inflicted vpon them for their good: for temporall punishment, yea death it selfe, is sometimes inflicted for the good of those that are punished, as we see in the 30 children of the Sodomits, many whereof (no doubt) were taken away in mercie, lest malice should haue changed and corrupted their minds: and sometime for the terrour of others, to be a warning peece to make them take heede; and sometime for 35 both: as it may be it was in this particular. Fourthly, sinne committed by a particular man, that is a member of a politike bodie▪ doth after a sort belong to the whole bodie: thus the Lord saith, that blood defileth the land, which cānot be clēsed of the blood that was shedde therein, but by the blood of him that shedde it. [Page] Numb. 35. 33. And thus Achans sinne, though not knowne to the people, made the whole armie guiltie before God, till he was put to death. Iosh. 7. 11, 12. Lastly, if the tithing of an armie, for the offence of some fewe, haue beene thought lawfull Decima [...]io [...]x [...]rci [...]s. and iust: why should the death of 36 men seeme vniust for the 5 sin of Achan, especially considering it was to make the people more prouident to preuent and take heede of the like euill? If these reasons satisfie not, yet let vs rest in this, that Gods iudgements are often secret, but alway iust. See August. lib. quaest. in Iosh. q. 8. and Calvin in 7. cap. [...]osh. 10

Obiect. UII. If euery man must beare his owne burden, Dauid shall as well beare the burden of his murthering Vrias, by the sword of the children of Ammon, as Saul the murthering of himselfe with his owne sword, Peter his denying Christ, as Iudas his betraying him, &c. Ans. By the sentence of 15 the Law, euery one is to beare his owne burden, and to satisfie for his owne sinne, in his owne person: but the Gospel, (the second part of Gods word,) makes an exception: which is, that they which haue their sinnes set vpon Christs reckening, shall not giue account for them againe: and those that haue the burden 20 of them laide vpon his shoulders (who hath borne our sinnes in his bodie vpon the crosse, 1. Pet. 2. 23.) shall not beare the burden of them themselues at the last iudgement. Therefore true beleeuers, which haue Christ their suretie, satisfying the rigour of Gods iustice for them, shall not answer or satisfie 25 forthē themselues: for they are freed by him from a threefold burden. First, frō the burden of ceremonies (& so consequently of humane lawes and ordinances) which were a yoke (as Peter saith) which neither we, nor our fathers, were able to beare. Act. 15. Secondly, from the burden of miseries, and crosses, which 30 befall men in this life. He doth ease vs of this burden, by his word and spirit, either in remoouing them away, Psal. 81. 7. or in giuing strength and patience to beare them, 2. Cor. 12. 9. or in mitigating & proportionating them to our strength. 1. Cor. 10. 13. Thirdly, from the burden of sinne, as well originall, as 35 actuall, in beeing made sinne, that is, accounted a sinner, and 2. Cor. 5. made a sacrifice for sinne, for vs: as also by easing them that are heauie laden, in pacifying the perplexed conscience. Matth. 11. 28. It will be said, if Christ beare the burden of our sinnes, euery man shall not beare his owne burden. Ans. Both be true, [Page] and may well stand together: for Legally, euery man is to beare his owne burden, the Law requiring personall obedience, or satisfaction, or both. Euangelically, Christ our suretie doth beare the burden of them, and satisfie the iustice of God for them. 1. Pet. 2. 23.

Use. Hence we learne, first, that no man can pay a ransome 5 for his brother, or redeeme his soule from death, or satisfie the iustice of God for his sinne, seeing that euery man by the tenour of the Law, is to beare his owne burden: and by the Gospel, none can be our suretie but Christ.

Secondly, here we see the nature of sinne, that it is a burden 10 to the soule: for it is heauier then the grauell of the earth, and the sand of the sea. It is a burden to the wicked Angels, for it waighed them frō the highest heauen, and made them fall like thunderbolts into the lowest hell. To man: for as Dauid saith, it is like a gri [...]ous burden, too heauie for him to beare. Psal. 38. 15 4. To God: for the hypocriticall and ceremoniall seruice of the Iewes, was such a burden vnto him, that he was wearie to beare it. Isa. 1. 14. Behold, I am pressed vnder you, a [...] a cart is pressed that is full of sheaues. Amos 2. 13. To the creatures, who groane vnder this burden, beeing by mans sinne subiect to vanitie, 20 and corruption. Rom. 8. 20, 21. Hence it followeth then, that those which feele not the waight & burden of their sinnes, are dead being aliue, as Paul speaks in another case. 1. Tim. 5. 6.

Thirdly, we are not to wonder, that sinne beeing so heauie 25 a burden, should be made so light a matter, by carnall men: for it is a spirituall burden, and therefore no maruell, though it be not [...]elt of them that are all flesh, and no spirit.

Fourthly, this shewes that the more a man doth feele the burden of his sinnes, the greater measure of grace and spirituall life he hath: and the lesse he feeleth it, the more he is to suspect 30 himselfe, that the graces of God doe wane, and decay in him. For corruption is not felt by corruption, but by grace: & therfore the more a man doth feele the burden of his owne corruption [...], the more grace he hath. 35

Fiftly, by this we see, that the greatest part of the world are dead in their sinnes, in that they haue no sense nor feeling of this heauie burden. There is indeede great crying out of the stone in the reynes, because it is felt to be a great [...]orment to the bodie: but there is little or no complaining, of the stone in the [Page] heart, because men want spirituall life, and sense to discerne it. All men can take pittie vpon a beast, if he lie vnder his burden, and will be readie to helpe him vp againe. But all haue not the like sight and sense of the spirituall burden of sinne, not sympathy of the miserie of their brethren, groaning vnder it. 5

Sixtly, whereas Paul saith, Euery man must beare his owne burden, he meeteth with the prophanenesse and Atheisme of our time, when men make a mocke at the day of iudgement, & the strict account that euery man is to giue for himselfe. The Iewes were woont to [...]east at the threatnings of God, denounced 10 by the Prophets, and to call the visions of the Prophets, o [...]us Iehouae, the burden of the Lord, in a merriment, vsing it a [...] a by-word. Ierem. 23. 34, 36, 38. Thereby signifying that the threats of God, were but vaine bugs, or scarre-crowes, which might perhaps terrifie children, but could not hart them. The 15 like prophanenesse, infidelitie, atheisme, hath crept into the mindes of many, who otherwise pro [...]esse the Gospel, which they testifie by their speeches, in saying, they are sure, sinne is nothing so ougly, hell is not halfe so hotte, nor the deuill hal [...]e so blacke, as preachers say they are: or if they be, they are sure 20 they shall not goe loaden alone, with the burden of their sinns, but shall haue cōpany, & shall perhaps abide the brunt as well as their fellows. But alas, they know not that the burdē of sinne is intollerable, that it will eternally presse thē down to the gul [...]e of hell, & that they shall neuer be able to be ridde or eased of it. 25

Seuenthly, we are here admonished to take heede of euery sinne, for there is no sinne so small but hath his waight, and such a waight, as will presse downe to the bottomlesse pit, Ro. 6. 23. And though some be greater then others, and sinke a mā deeper into condemnation, yet many small sinnes will as easily 30 condemne, as a few great. Like as sands, though but small in quantitie, yet beeing many in number, will as soone sinke the ship, as if it were laden with the greatest burden.

Eightly, seeing the guilt and punishment of sinne, is so heauie a burden, we are to ease and disburden our selues thereof. 35 And that we may doe this, we must labour to feele the intollerable waight of it, pressing▪ and oppressing the conscience. Therefore as those who in their sleepe are troubled with the Ephialtes or mare, feeling (as it were) a great mountaine lying vpon them, and pressing them down, would giue all the world [Page] the waight might be remooued. So we feeling the waight and burden of our sinnes, are to labour to be disburdened and eased thereof: & this we shall doe by our repentāce toward God, and faith in Christ. Math. 11. 28. Come vnto me all ye that are wearie, and laden, and I will ease you. 5

ver. 6. Let him that is taught in the word, make him that hath taught him partaker of all his 10 goods.

In these words the Apostle laieth downe an other rule touching the maintenance of the ministerie, and competencie of allowance, for the ministers of the word: for it seemeth that the 15 ministrie among the Galatians, was at that time much neglected, at least not so respected as it ought.

In handling of the rule, I will first shewe the meaning of the words; secondly, the reasons of the rule: thirdly, the obiections against it: lastly, the doctrine, and vses, that are to be gathered 20 from it.

The meaning.

Let him that is taught] The word translated taught, signifieth [...]. him that is catechized, or taught familiarly, by word of mouth, or liuely voice, as when children are taught the first 25 principles of religion. But here it hath a larger signification (as Oecumenius hath well obserued) for him that is any way [...] id est, [...]. taught and instructed, whether it be in the first principles, and rudiments, or in points of greater difficultie; whether plainely, and familiarly, (as catechizers vse to doe:) or more profoundly, 30 for the instruction of the learned.

Taught in the word] What needes this addition (may some say) is there any catechizing without the word? Answ. The Apostle addeth in the word, to shew that he meaneth not so much the doctrine of Christian religion, contained in the scriptures, 35 as the doctrine of the Gospel, which by an exoche, or peculiar excellencie, is called the word. Act. 16. 6. They were forbidden of the holy Ghost to preach the word in Asia: which is expounded, v. 10. to be the preaching of the Gospel: Thus it is vsed, Act. 14. 25. when they had preached the word in Perga. Mark. 4. 14. The [Page]sower soweth the word. And so in sundrie other places. And it is further called the word of the kingdome, Matth. 13. 19. because it teacheth what is the kingdom of grace, and glorie: and because it beeing beleeued, or (as the Apostle speakes) beeing mingled with faith in our hearts, doth make vs freedenizens of the kingdome Heb. 4. [...]. 5 of grace in this life; and doth aduance vs to the kingdom of glorie, in the life to come. Secondly, it is called the word of God, because he is the author of it, and no creature, man, or angel, 1. Thess. 3. 13. Thirdly, the word of saluation, Act. 13. 26. because it shewes the way and meanes of attaining saluation. 10 Lastly, the word of life, Act. 5. 20. because it doth not only shew the narrow way, that leadeth to eternall life; but is in it selfe a liuely word, and mightie in operation, Heb. 4. 12. For as the powerfull word of God in the beginning, did giue beeing to things that were not; so the Gospel (being the power of God to saluation, 15 to euery one that beleeueth,) doth make new creatures, by the immortall seede of the word.

Make him that taught him] q. d. catechized him. Yet as before it must be taken generally for any kind of teaching, or instruction; for so the word is vsed else where in scripture, as 20 Luk. 1. 4. Act. 18. 25. Rom. 2. 18. 1. Cor. 14. 19. so that this text giueth vs no iust occasion to speake of the originall, manner, vse, and profit of catechizing.

Partaker of his goods] By goods he [...] Oecumen. vnderstandeth foode, rayment, lodging, bookes, and other necessaries without the 25 which, a minister of the word cannot followe his calling, for Paul calleth these goods, according to the common opinion, which so iudgeth of them. Luk. 12. 19. Soule, thou hast much goods laid vp for many yeares. Luk. 19. 25. Sonne, remember that thou in thy life time receiuedst thy good things. 30

Make them partaker] That is, communicate, affoard, giue vnto them these temporall things, seeing they giue you spirituall.

Of all his goods] Not in giuing all away, but imparting to their teachers what they stand in neede of, accounting nothing 35 to deare for them. The Papists vpon this ground, take tithe of all, as the Priests did in the Leuiticall lawe: wheras Paul speaks nothing of tithes.

There are foure principall duties, which the people are to performe to their Pastor, three of them are recorded else where [Page] in Scripture. The first is, to heare them as Embassadours sent of God, with reuerence. The second is, to obey them, and submit 1. Thess. 3. 13. themselues vnto them in the Lord. The third, to loue and Hebr. 13. 17. honour them for the worke sake. The fourth, the Apostle [...]. Thess. 5. 13. speakes of in this place, to giue them not onely countenance, but also maintenance. 5

The reasons of this rule are many and waightie.

We are bound (euen by the bond of nature) to maintaine our parents if they be in want; because they maintained vs, and gaue vnto vs our beeing: Paul saith, It is an honest thing, and acceptable 10 before God, for children to recompence their parents and progenitors, 1, Tim. 5. 4. Nowe if this be so, men are bound by the same right to maintaine their spirituall fathers in Christ, that haue begotten them a new by the preaching of the word: as Paul saith, He trauelled in paine of the Galatians, till Christ was 15 formed in them. Gal. 4. and that he begat Onesimus in his bonds Philem: v. 10. And 1. Cor. 4. 15. In Christ Iesus I haue begotten you through the gospel. Hence Paul commendeth the Galatians, Gal. 4. 15. for that if it had beene possible, they would haue plucked out their cies, and haue giuen them him. And surely 20 we owe vnto our spirituall parents, and fathers in Christ, not onely this temporall trash, but euen our selues, as Paul saith to Philem. v. 19. Aibeit I doe not say vnto thee that thou owest vnto me, euen thine owne selfe.

II. It is a law of nations, and a conclusion grounded vpon 35 common equitie, that those that watch, labour, and spend thē selues, as a candle, to giue light to others, and that for the common good of all, should be maintained of the common stocke by all. And the Lord chargeth all the twelue tribes, euen all Israel. Deut. 12. 19. Beware that thou for sakest not the Levite, so 30 long as thou liuest on the earth.

III. Euery trade, calling, and condition of life, is able to maintaine them that liue therein (as experience shewes:) therefore we may not thinke, that the ministerie, beeing the highest calling, should be so base, or barren, as that it cannot competenly 35 maintaine them that attend thereupon.

IV. The ministers are the Lords souldiers, his captaines, and standard-bearers, and therefore are not to goe a warfare 1. Cor. 9. 7. at their owne coste: the Lords labourers in his vineyard, and therefore are worthie of their wages, and ought to eate of the [Page] fruit of the vineyard: the Lords shepheards, set ouer the flocke of Christ to feede his sheepe, and therefore ought to eate of the milke of the flocke. And seeing it was forbidden that no man should muzzle the mouth of the oxe, that treadeth out the Deut. 25. 4. come: shall we thinke, that God would haue those that thresh in his floore, and separate the wheat from the chaffe, the pretious 2. Cor. 9. 9, [...]0. 5 from the vile, to be muzzeled, or not to liue vpon their labours? for they are worthie double honour, that is, all honour, reuerence, helpe, and furtherance, which labour in the word and doctrine. 1. Tim. 5. 17. 10

V. The Ministers are to giue themselues wholly to reading, exhortation, doctrine, and to continue therein. 2. Tim. 4. 13, 15, 16. they are wholly to deuote themselues to the building of the Church, and to the fighting of the Lords battells: and therefore not to be entangled with the cares of this life. 2. Tim. 2. 4. therefore 15 they are to haue their pay, and their allowance, that so they may attend vpon their callings, without distraction.

VI. It is the ordinance of God (as Paul saith, 1. Cor. 9. 14.) that they which preach the Gospel, should liue of the Gospel: therefore those that doe not their endeauour, and inlarge not 20 their liberalitie to vphold and maintaine the Ministerie in good estate, they withstand (as much as in them lieth) the ordinance of God: besides, they wast and make hauocke of the Church of God: and are guiltie of the blood of all that perish for want of instruction. 25

I adde further, it is the will of God, that the Ministers which labour in the word and doctrine, should be plentifully and liberally prouided for: (yet with moderation, that they draw not all mens wealth into their purses, as the Pope and Church of Rome haue done into their coffers, of whome it is truly verified, 30 Religio peperit divitias, sed filia devoravit matrem.) which I prooue from the Leuiticall law: for the whole land of promise, beeing no bigger in compasse then Wales, or the fourth part of England: yet yeelded vnto the Leuites, at the appointment of God, besides the share which they had out of the sacrifices, 35 besides tenths, first fruits, &c. 48 Cities, with their suburbs.

It may here be demaunded, whether the Ministers of the word are now to be maintained by common contribution, and liberalitie of the people, or not?

Ans. We must consider, that if the Ministers be sufficiently [Page] prouided for, by set stipends, as by some foundation, or by the reuenewes of the Church, men are not bound to contribute vnto them, and make them partakers of all their goods; although in regard of thankfulnes, they owe vnto them euen themselues, as Paul telleth Philemon; but onely such as haue not else 5 wherewith to maintaine themselues. And we must consider the reason why Paul commandeth all that are instructed in the word, to make them that instructed them partakers of their goods, to wit, because in Pauls time, and long after, the Church was not endowed with lands or goods, whereby the Ministerie 10 might be vpholden, neither had it publike Christian Magistrates, but was vnder cruell tyrants in persecution: and therefore those that were taught in the word, were to maintaine their teachers by liberall cōtribution, otherwise they might starue: but now the Church beeing greatly inriched, they may without 15 contribution be sufficiently maintained of the Church goods.

And that it is much more conuenient for the Ministers to be maintained by set stipends, arising from goods proper to the Church, then by voluntarie contribution, it may appeare 20 by this, in that it cuts off sundrie inconueniences which in voluntarie contributions either cannot be, or are hardly auoided. First, slatterie, and suspition of flatterie, in beeing thought to haue some persons in admiration, because of aduantage. Secondly, the poorer sort are no way disgraced by this meanes, as 25 they should be in contributions, except they did giue ratably as the rest. Thirdly, dissembling and deceit, in making as though they receiued little, when as they haue much, is cut off in a set stipend. Fourthly, the euill disposed would not so easily cast off their minister, and seeke a new that would teach for 30 lesse; or would giue nothing at all, if they were touched to the quicke, and galled for their sinnes. Fiftly, ostentation in some in giuing much, and disdaining those that giue lesse. Sixtly, suspition of couetousnes and filthie lucre in the ministers in seeming to take of those to whome they ought to giue. Seauenthly, 35 disgrace of the ministerie, in gathering themselues, or sending others to gather the peoples liberalitie from dore to dore. Lastly, a set stipend comes nearer the order appointed by God, in maintaining the Priesthood vnder the Leuiticall law.

[Page] In the next place, I will answer the common obiections that are made to the contrarie, by such as thinke it is as easie a matter, to say seruice in the church, as to do seruice in the house: to stand at the altar of God, as to follow their masters plough; to preach in the pulpit, as to talke in the tauerne.

I. Obiect. 2. Thess. 3. 10. They which will not worke, must not 5 eate. But Ministers neuer plow, nor sow, nor hedge, nor ditch, nor vse any painfull labour: for of all men they haue the easiest liues: their greatest paines is to read ouer a few bookes, or to speake a few words, once or twise a weeke. Therefore they are not to be maintained. Ans. There is a twofold labour, one of 10 the bodie, another of the minde: now albeit the ministers doe not wearie themselues in bodily labour, yet they are not therefore idle: for the labours of the minde, doe faire exceede the labours of the bodie: they are more painefull, they spend the spirits more, they consume naturall moisture, and bring old 15 age sooner. The holy Ghost calleth the ministerie, the worke of the ministerie. Eph. 4. 12. nay, a worthie worke. 1. Tim. 3. 1. therefore Paul saith, that those Elders are worthie double honour that labour in the word and doctrine. 1. Tim. 5. 17. and he exhorts the 20 Thessalonians that they would know them that labour among them; and that they haue them in singular loue for their works sake. 1. Thess. 5. 12, 13. Hence it is that the Scripture doeth vsually compare the worke of the ministerie, to the most toylsome labour that may be, as to the work of the husbandman, to 25 setting, to plowing, to sowing, to reaping, to the labour in the vineyard: and the minister, to a builder: to a shepheard, that watcheth his flocke; to a soldiour that fighteth in the warres, &c. Againe, we may not iudge of the painfulnes of the calling, by the outward appearance: for so a man would thinke a King 30 had the easiest life of all; when as the truth is, the toyle which he takes and the cares wherewith he is possessed, doe exceede all other cares: if a man knew the trauaile that is required to the welding of a scepter, and the paine that is taken in wearing of a heauie crowne, he would hardly stoope downe, to take the 35 one into his hands, or to set the other vpon his head. The master builder doth not hewe the stones, nor worke the morter, nor carrie the rubbish, nor any such drudgerie; but onely standeth by, & directeth the workemen; & yet his labour is double to any of theirs. The master of the ship (a man would thinke) [Page] were idle, and did nothing: he stands not to the tackling, he stirreth not the pumpe, he driueth not the oares, he soundeth not the deepe, he rideth not the ropes; but onely sitteth still at the sterne, and looketh to the pole-starre, and guideth the compasse; yet his labour passeth all the rest: were it not for him, the shippe would runne her selfe vnder 5 the water, or strike vpon the rockes, or be split vpon the sands, or fall soule with another (as marriners speake.) Euen so for all the world fareth it with the Ministers of the word: they seeme to sit still, to be at ease, to doe nothing; and yet 10 their labour is double and treble to other mens bodily labour, except they be vnfaithfull, and doe the worke of the Lord negligently.

II. Obiect. Paul laboured with his hands in making of Tents, Act. 18. 3. that he might not be chargeable to any, Act. 20. 34. 2. Thess. 3. 8. Therefore Preachers are to maintaine 15 themselues, by their handy labour, & not be chargeable to the Church. Ans. Pauls example prooueth not, that the minister ought to liue by the labour of his hāds: for first, himselfe receiued a contribution of the Philippians, when he was absent frō 20 them Philip. 4. 16. When I was in Thessalonica ye sent once, and afterward againe for my necessitie. Therefore if Paul receiued exhibition from other churches, where he did not labour, it is lawefull for the ministers to receiue of those whome they doe instruct. Secondly, consider the reasons why Paul would not 25 take wages of the Church of Corinth, & some others. I lest he should be a burden vnto them. 2. Thess. 3. 8. We wrought with labour and trauell, day and night, because we would not be chargeable to any of you. 2. Cor. 11. 9. In all things I kept and will keepe my selfe, that I should not be grieuous vnto you. II. That he might 30 giue a president or example to others to tread in his steppes. 2. Thess. 3. 9. Not but that we had authoritie, but that we might make our selues an example to them to follow vs. III. That he might manifest what his end was in teaching the Gospel, not to seeke himselfe, but the saluation of his hearers. 2. Cor. 11. 14. I seeke not yours, but you. And vers. 19. We doe all things for your edification. 35 Philip. 4. 17. Not that I desire a gift, but the fruit which may further your reckening. IV. That he might confound the false Apostles, which taught not freely, but receiued wages for their labour, whereas he receiued none: or lest they should, [Page] slaunder him and his ministery, if he should receiue wages: that he did it for filthy lucre. 2. Cor. 11. 12. But what I doe, that will J doe, that I may cut away occasion from them which desire occasion, that they might be found like vnto vs in that wherein they reioyce. Therfore Pauls example is altogether impertinent, & prooues nothing. For 1. he himselfe tooke wages: 2. when as he refused 5 it, it was vpon speciall consideration: 3. he did not onely permit, but also command that the ministers should be maintained.

III. Obiect. Math. 10. 8. Freely ye haue receiued, freely giue: therefore as it was vnlawfull for the Apostles to take any reward 10 for their labour, so is it for preachers at this day. Ans. I. This text is specially to be vnderstood of the extraordinarie gift of working miracles, which Christ hauing freely bestowed vpon them, he would haue them to vse freely, not seeking thereby to enrich themselues by exacting or taking any thing, 15 or to winne reputation and glory among men. II. If we vnderstand it of the whole ministerie, as well of preaching, as of working miracles, it is to be taken as a precept forbidding only filthy lucre, that they should not make marchandize of the 20 word of God setting it to sale, in preaching the word with purpose to benefit themselues, to feede their bellies, or to get a name and reputation in the world, which is forbidden in other places, as 1. Tim. 3. 3. Tit. 1. 7. but for the glory of God, the discharge of their duties, and the saluation of their hearers. 25 Great reason there is of this precept. 1. Because the graces of God exhibited vnto vs in the preaching of the word, are so pretious, that they cannot be valued at any price, all earthly things a man can desire, are not to be compared to them, as the wise man saith, therefore Peter said to Simon Magus, Thy money 30 perish with thee, because thou thinkest that the gift of God may be obtained by money, Act. 8. 20. 2. Because it is not in mans power to sell them, seeing he is not Lord ouer them, but steward and dispenser of them, 1. Cor. 4. v. 1. 3. Because that which God hath giuen freely, ought not to be sold basely: seeing by that meanes, that is made saleable, which God would haue free, 35 which kind of marchandize is vsed in the Church of Rome at this day, in their Indulgences, wherein they sell pardons for remission of sinnes, and set euen heauen it selfe to sale, for a small summe of money. III. This text must so be expounded, as that [Page] it crosse not other precepts in this commission, and that Christ be not contrarie to himselfe, which he should be, if it were vnlawfull for preachers to take any thing for their paines: for in the 10. verse he saith, The workeman is worthy of his meate: therefore he may receiue it: and vers 11. he enioyns them to enquire in euery towne where they came, who is worthy, and there abide. 5 Therefore they were not vtterly barred from taking all necessaries, for they might take their lodging, their food, their raimen [...]; with this they were to be content, and more then this they might not take, though it were offered them, or forced vpon them. Ti [...] Elizeus refused the gift offered him by Naaman 10 for curing his leprosie, least Gods gifts should be made a ga [...]e, or least that which was giuen to set forth Gods glorie immediately, should be an occasion of satisfying mens greedie desires.

IU. Obiect. Math. 10. 9. The Apostles are forbidden by 15 Christ, to possesse gold, or siluer, &c. Answ. We may not precisely vrge the letter of the text, for so we shall make the Apostles practise contrarie to Christ precept: & so he should condemne himselfe, for he had his bagge, which Iudas bare. He had 20 besides his vpper garment, Ioh. 13. 4. and coate without seame. Ioh. 19. 23. Luk. 22. 36. Peter had sandalls, Act. 12. Paul had a c [...]oake, 2. Tim. 4. Yea Christ afterwards saith vnto them, But now he that hath a bagge let him take it, and likewise a s [...]rip, &c. II. It was a temporary precept, giuen them in commission only 25 for that present, and their going without gold, siluer, a scrip, two coates, shooes, a staffe, signifies, that they should goe in haste, committing themselues wholly to the prouidence of God, not caring for prouision, or victuals, which is signified by a scrip, by siluer, & gold: nor of change of raiment, signified by 30 two coates: nor of defending themselues against violence, by the staffe.

Vse. Here we see that there are two sorts of men in the Church, some teachers, others to be taught, called in scripture teachers and hearers. The ground of this distinction, is taken 35 from the good pleasure of God, who hath ordained that man should be taught by man, partly because of mans weakenesse, who could not endure the glory & maiestie of God, speaking vnto him: partly, that nothing might be ascribed to the excellencie of the instrument, in the conuersion of men, but that [Page] God might haue all the glorie of it, as the Apostle speakes, 2. Cor. 4. 7. We haue this treasure in earthen vessels, that the excellencie of that power, might be of God, and not of man. There is setdown, Deut. 5. v. 23. &c. a notable ground for the institution of the holy ministerie by man, in stead of Gods liuely voice 5 from heauen. And it was one of the ends which God had in giuing his law in so great maiestie, to teach vs, that it is for our good, that he doth not instruct vs with his owne liuely voice from heauen, and speake vnto vs in his owne person: and that therefore we should be content, nay desirous rather to be 10 taught by man. For when the people desired that they might not heare the voice of the Lord any more, but that Moses might speake vnto them, the Lord answered, They haue done well to say so, I will raise them vp a Prophet from among their brethren, like vnto thee, and I will put my words in his mouth, and he 15 shall speake vnto them all that I command him. Deut. 18. 17, 18. This crosseth the curiositie of those, who not contenting thē selues with the word of God deliuered by the ministerie of man, desire that God would speake vnto them with his owne mouth from heauen. For the Israelites found it by experience, 20 that it was a fearefull thing, full of horrour and astonishment to heare the voice of God, therefore they desire they may heare it no more, lest they die. Deut. 18. 16. But the Anabaptists obiect that vnder the N. T. all shall be taught of God. Ioh. 6. v. 45. and Ier. [...]1. 34. He [...]. [...]. [...]. they shall not teach euery man his neighbour, and euery man his brother, 25 saying, Know the Lord. Therefore the publike ministerie is now needlesse. Ans. The wordes must not be vnderstood simply, but comparatiuely, and synecdochically. Comparatiuely, that there shall be farre greater knowledge vnder the new Testament, then was vnder the old. Isa. 11. 9. The Apostle saith 30 not, that there shall be no teaching at all, (for Christ hath giuen some to be Prophets, others Pastors and teachers, for the work of the ministerie, and the edification of the bodie of Christ. Eph. 4. 11, 12.) But that there shall be no neede of this kind of teaching, to catechize them in the first rudiments, as to teach 35 them what God is. Synecdochically, not of perfect and absolute knowledge, for we all know but in part, 2. Cor. 13. 12. But of initiate, or inchoate knowledge, which shall be consummate in the life to come.

Further, vpon this distinction it followeth, that hearers are [Page] not to intermeddle with the publike duties of the ministerie, for euery man is to abide in the calling wherein God hath placed him, and therein to liue contented. 1. Cor. 7. For no man may take vnto himselfe this honour, but he that is called, as was Aaron, Heb. 5. 4 For albeit it be true which Ambrose writeth, that in the beginning of the preaching of the Gospel, & founding I [...] comment. [...] [...] [...]d Ephes. 5 of the church of the New Testament, all Christians did teach and baptize indifferently: yet afterward, when the Churches were founded, it was not lawfull, neither is it now. And though there be neither male nor female in Christ, but we are all 10 one in him, Gal. 3. 28. namely, in receiuing of the Gospel: yet in dispensing of it, there is great difference: it beeing vnlawefull for a woman to preach, or publikely to teach. I permit not a woman to teach, 1. Tim. 2. 12. Let women keepe silence in the Churches, for it is not permitted vnto them to speake, 1. Cor. 14. 34. Apoc. 2. 20. 15 This coudemneth the fantasticall opinion of the Anabaptists, that all men may speake publikely without any difference, according to the instinct of the spirit, and measure of his gifts.

Againe, when Paul saith, He that is taught in the word, 20 &c. him that taught him in the word, &c. he shewes what the dutie of the minister is, that lookes to liue by his ministerie, namely, not to feed his auditorie with Philosophie, or fables, or lying Legends: nor to preach Poeticall fictions, Thalmudicall dreames, Schoolemens quiddities, Popish decrees, or humane 25 constitutions, o [...] to tickle the itching eares of his auditory with the fine ringing sentences of the Fathers ( [...]or what is the cha [...]e to the wheate?) But he must preach the word of God: for there is no word nor writing in the world besides, that hath a promise to be the power of God to saluation. Rom. 1. able to make 30 men wise to saluation. 2. Tim. 3. 15. to giue an inheritance amongst them that are sanctified. Act. 20. To be liuely & mightie in operation, sharper then any two edged sword, entring through, euen to the diuiding asunder of the soule and the spirit, the ioynts and the marrow, and to be a discerner of the though [...]s and intents of the hearts, Heb. 4. 12. and that can 35 make the man of God absolute to euery good worke. 2. Tim. 3. 17. but onely this word giuen by diuine inspiration. It beeing not onely the seed by which we are begotten and borne anew, but the food by which we are nourished: both milke for the [Page] babe, that is, a nouice in religion, and strong meate for him that is of yeares: and therefore beeing perfect nourishment, the bread of life for him that is hungrie, and the water of life for him that is thirstie, what needes there any more? Besides, no word nor writing hath the propertie of fire saue onely the word of God, to dispell the darknes of ignorance by enlightening 5 the minde with the sauing knowledge of the truth: and to h [...]at, yea to enflame the affection with a zeale of Gods glorie, by burning vp the corruption of nature. Againe, Diuinitie is the mist [...]is, all liberall arts, tongues, historie, &c. are but 10 handmaids to attend vpon her: now when the mistris is speaking, it is good manners for the maide to hold her peace. To this word alone the Prophets were tied by their commission, What I shall command thee, that shalt thou say. And the Apostles, You shal teach what I haue cōmanded you. Christ himselfe taught nothing but that which he had heard & receiued of his father. 15 Ioh. 8. 28. Paul deliuers nothing but that which he receiued of Christ▪ 1. Cor. 11. 23. and taught nothing but that which Moses and the Prophets had written. Act. 26. 22. Paul commāds Timothie to charge the Pastours of Ephesus, that they teach no 1. Tim. 1. [...]. [...] nec aliud, vt Bez [...], nec [...]liter, vt vulg ed [...]io. 20 diuers doctrine, either for matter or manner, for substance or circumstance. Yet here we must take heede of extremities: for in some cases it is lawfull in preaching to vse Philosophie, the testimonie of prophane writers, and quotations of Fathers.

I. When we haue to deale with heathen men (who will not be so easily mooued with the authoritie of the Scriptures) 25 we may conuict them by the testimonie of their owne writers, as Paul did the Athenians, Epicures, and Stoikes, by the testimonie of Aratus, Act. 17. 28. and the Cretians, by the testimonie of Epimenides. Tit. 1. 12. 30

II. In preaching to a mixt congregation, where some are infected with Poperie, or some other heresie, and will not receiue the doctrine deliuered, nor yeeld vnto the truth, except it haue the consent of the fathers of the Church.

III. In handling of some controuersall point of diuinitie, 35 shewing that the doctrine we teach is no new doctrine, but that which was taught in the Primitiue Church, especially in speaking to the weake, who haue not as yet left their old superstition wherein they were nuzzeled.

IIII. To cut off the calumniations of the malitious aduersaries, [Page] who must needes haue their mouthes stopped by some other meanes then by the Scriptures.

V. In the necessarie vnfolding of the meaning of certaine places of Scripture, which without Philosophie cannot be conceiued. In such a case we may vse humanitie in descending to 5 the reach and capacitie of the auditorie, and so teach heauenly things, by earthly things, as our Sauiour Christ taught regeneration by the similitude of the winde. Ioh. 3. Yet all these must be vsed, first, sparingly, secondly, when there is iust cause, thirdly, without ostentatiō, fourthly, deliuering nothing to the people, 10 the ground whereof is not in the word.

This shewes, that the maine scope of the ministerie, is, to preach the word purely, and to applie it powerfully to the consciences of men: and it condemnes all deceitfull handling of the word, and all huckster-like dealing, in mingling wine 15 and water together, wheat and chaffe, gold and drosse, in peruerting it with aguish and sottish conceits, in wresting it with allegories, tropologies, and anagogies, and in wringing the text till they make it bleede, and so (as an ancient writer saith) Volusi [...]n. epist. 1. ad Nichol. 1. Scripturarum mammillas dū durius press [...] rnnt, sanguinē pro lacte biberunt. presse the two dugges of the Scriptures, the old and new Testament, 20 that in stead of milke they drinke nothing but blood. This teacheth the hearers likewise to rest contented with the bare word, without hungring after new doctrines, as the Athenians after newes, or beeing drawne away from the simplicitie that is in Christ, by the subtiltie of seducers; or by deuises and 25 quiddities of mans braine. Let those therefore which loath Manna. & long for Quailes, remember that if God giue them their desire, he will also giue them their desert. Let them take heede lest he punish them with a famine, not of bread, nor a thirst of water, but of hearing the word. Amos 8. 11. And let 30 those that haue itching eares, in heaping vp to themselues a multitude of teachers, take heede also that they haue not tingling 2. Tim 4 3. eares, when they shall heare of the iudgements of God for [...]. Sam. 3. 11. the contempt of his word.

Further, whereas Paul saith, He that teacheth, is to be maintained: 35 it is a good Item for all idle drones that will not labour, and all dumme dogges that cannot barke, they may not expect the maintenance which is due vnto the Ministers: for it is ge nerally true of all men, and much more true of the Minister, that he which will not labour, must not eate. And great reason it is [...]. Thess. 3. 10. [Page] that he which looketh for his hire, should doe his worke: he that would liue of the sacrifice, should minister at the altar: he that lookes to be fedde with corporall bread, should breake 1. Cor. 9. vnto his hearers the bread of life: he that would reape carnall things should sow spirituall things: he that would not haue his 5 mouth muzzeled, should thresh out the corne: he that would drinke of the wine, should plant the grape: he that lookes for milke, should feede the flocke: that is, he that will liue of the Gospel, should teach the Gospel. It is a maxime not onely of the Canon law, but grounded vpon the law of nature, that beneficium 10 postulat officium, a benefit requireth a dutie: or more plainly, a benefice requireth an office, and diligence in the office. They therefore that c [...]re not so much for the feeding of the sheepe, as for the feeding of themselues, and feare not so much the losse of the flocke, as the losse of the fleece, doe not onely violate 15 the law of God, but euen the law of nations, and the law of nature.

Againe, hence I gather, that those that labour in the word and doctrine, may lawfully take wages, albeit they haue sufficient of their owne to maintaine themselues: it is the very equitie 20 of this text. For if they that are instructed in the word, are to make those that instructed them partakers of their goods: then it is lawfull for them which instruct and teach, to receiue something in recompence of their labour, seeing that the labourer is worthie of his wages. Yet this one caueat must be remembred, 25 that if receiuing of wages be a hindrance to the Gospel (as it would haue beene in Paul) it is not lawfull: for we may not so vse our libertie, as that we thereby hinder the free course of the Gospel.

We may here further perceiue the great want of deuotion, 30 which is in most men of these daies. For as the crie of the poore in the streetes, and at our dores, is an argument that there is no mercie, no bowells of pitie and compassion: So, in that there are so many needie poore wandring Leuites, which would gladly serue for a morsell of bread, or a sute of raiment, 35 it is a pregnant proofe there is very small deuotion in men for the maintenance of religion; especially in those which are so straight laced, and short sleeued, in bestowing any thing for the good of the Ministerie, and yet in keeping of houndes and hawkes, and worse matters, in maintaining players, iesters, [Page] fooles, and such like, are very lauish and profuse, to their great cost. This hath beene the practise of the world, and the contemptible estate of the Ministerie in former times. Foure hundred false prophets were richly prouided for at Iezabels table, 1. King. 18. 19. whereas the true Prophets of God in the meane time were faine to hide their heads, hauing scarse bread and 5 water, and that not without daunger. Well, her practise shall condemne a number of professours: nay, our forefathers zeale and forwardnes, (notwithstanding they liued in blindnes) shall condemne our coldnes, in this behalfe: what speake I of our 10 forefathers? euen the stones in the ruinated Abbies, and other religious houses, shall rise vp in iudgement against vs: for those places could maintaine thirtie or fourtie idle bellies, which did nothing but nuzzle men in superstitious idolatrie: whereas now the same place will not competently maintaine one or 15 two to instruct them in the way to eternall life. And no maruaile: for we take from the Church, as fast as they gaue to it. In old time they were wont to say, What shall we giue the man of God? 1. Sam. 9. but now with the sacrilegious Church-robbers, they say, Come, and let vs take the houses of God in possession. Psal. 20 83. 12. The Iewes were exceeding forward and liberall in their contribution to the Tabernacle; some brought gold, others siluer, silke, pretious stone, the meaner sort, rammes skinnes, goats haire, &c. so that more thē enough was offered by thē in such sort that Moses was forced to cause a proclamation to be 25 made to stay the people from offering. Exod. 36. 5. 6. This their example in beeing so forward to contribute to the materiall Temple, shall condemne our backwardnes in conferring so little to the Ministers, who are the liuing temples of God, and to the ministerie which is in the place of the altar: for looke 30 by how much God hath diminished the cost of the altar, and the charges of the ceremoniall worship vnder the old Testament, by so much more doth he require the Ministerie to be maintained, and spirituall worship furthered in the New.

Lastly, if they that doe not put too their helping hand to 35 vphold the Ministerie, are to be condemned; what condemnation trow we thē belongs to sacrilegious persons, that robbe the Church of her reuenewes, and deuoure holy things?

7 Be not deceiued, God is not [Page]mocked: for whatsoeuer a man soweth, that shall he also reape.

Here the Apostle preuenteth sundrie secret obiections against 5 the former precept. v. 6. For the Galatians might plead for themselues in this manner. Whereas thou enioynest vs to make those which instructed vs in the word, partakers of all our goods: alas, we cannot doe it. It is an vnreasonable thing thou exactest of vs: for, as for some of vs, we haue a great familie 10 and charge to looke vnto, wife and children to prouide for; and for them we must prouide, otherwise we dente the faith, and are worse then infidells. 1. Tim. 5. 8. others, are poore and needie, fitter a great deale to receiue, then to giue: and those that can giue are not so to giue, that others may be eased, and they thē selues 15 pinched. 2. Cor. 8. 13. And as for the Ministers themselues, many of them are couetous and insatiable, and therefore it is euill spent that is bestowed vpon them: some of them need not, and therfore we neede not to giue: and why doe not those that are needie, follow Pauls example, who laboured with his 20 hands, and got his liuing by making of tents, because he would not be chargeable vnto any? or why doe they not lead a single life (as in former times they did) that so they may be lesse burdensome to the Church, and more beneficial to their brethren? Besides all this, God hath promised, he will be the portion and 25 inheritance of the Leuites; and therefore we neede not be so hastie to share with them in all our goods.

To these and all other vaine and friuolous excuses of the same kind, made by worldlings of corrupted minds, the Apostle answereth in these words, Be not deceiued, God is not mocked, 30 as if he should say, I know right well, you are very cunning in seeking out shifts and pretending reasons to excuse your faults, and to exempt your selues from the preformance of the former duty, and so to couer the cursed couetuousnes of your harts with colorable excuses: But, be not deceiued brethren, they 35 are but figg leaues, you do but danse in a nette, you cannot bleare the all-seeing eyes of God: howsoeuer these reasons may perswade you, & go for currant with men, yet they are but counterfaite in gods ostimate (with whome you haue to deale,) who is not mocked, nor cannot be deceiued, nor will not be [Page] deluded with such vaine excuses: therefore take heed lest in going about to deceiue them, you deceiue your selues: for looke how you deale with them, God will deale with you: & with what measure you mete vnto them, the same he will measure to you againe; for as you sovve, so shall you reape. So that in these words the Apostle doth summarily comprise 5 these three things. First, a disswasion from this their vaine reasoning, and wicked practise, laid downe by way of preuention, Be not deceiued. Secondly, a reason of the dehortation, shewing that these their excuses are but friuolous and vaine, God is not mocked. Thirdly, a confirmation or proofe of his former reason, 10 for whatsoeuer a man soweth, that shall be reape. The disswasion is laid downe in these words. Be not deceiued. The like phrase of speech we haue in sundry other places, as in that aduertisement which Hezekiah giueth the Leuites. 2. Chron. 29. 15 11. Now my sonnes be not deceiued. And Paul the Corinthians. 1. Cor. 6. 9. be not deceiued, neither fornicators, &c. 1. Cor. 15. 33. be not deceiued, euill speeches corrupt good manners. Now men erre and are deceiued sundry waies, both in diuine and humane things (which appertaine not to this place.) Touching 20 the deceit here mentioned, we are to know that a man may be deceiued and that by himselfe two waies. First, through ignorance, in iudging that to be no finne, which is a sinne, as Malach. 2. 17. when a man is perswaded that God is to be worshipped in an image: that when he persecutes the saints of God, he doth God 25 good seruice. Secondly, when men are so wickedly willfull, that they wittingly deceiue themselues, in thinking they can deceiue god himselfe, and so cunningly handle the matter that he shall not know their words, nor see their works, nor vnderstand their thoughts: that whether they do good or euill, giue 30 to the ministery, or not; liue according to the flesh, or according to the spirit, it is all one, seeing he considereth it not, and so promise to themselues impunity, though they [...]inne willingly, as Eue did in putting a peraduenture, where Gods threat was peremptorie. Both these sorts of deceit are here vnderstood 35 specially the latter.

Use. Hence we may obserue the deceitfulnes of sinne, which maketh men thinke all is well with them, and that there is no danger, &c. when the case is farre otherwise. This shewes that the heart of man is deceitfull aboue measure (as the Prophet saith) [Page] who can finde it out? or who can sound the depth of the deceit of his owne heart? or who knows the infinite windings and turnings which are in this intricate Labyrinth? Now this commeth to passe, partly by reason of originall corruption, which the Apostle saith is deceitfull, Hebr. 3. 13. Take heede lest any of you be hardened through the deceitfulnes of sinne: partly, by reason 5 of long custome in sinne, whereby the heart is inured to deceit, Psal. 32. 2. Blessed is the man—in whose spirit there is no guile. For from this double ground it commeth to passe, that men are so wittie in defrauding the Ministers of their due, in cutting 10 them short of their allowance, in embezeling and purloining from them what they can: and so ingenious in inuenting probable reasons, and plausible arguments, to deceiue themselues withall, in accounting all to be gained that is thus gotten. This teacheth vs, first of all, to pray instantly that God 15 would open our eyes that we may see our hidden corruptions, and that he would annoint them with the eye-salue of his spirit, that we may clearely see, and rightly discerne of things that differ, considering that sinne doth often apparell it selfe with the cloake of vertue. Secondly, we are to suspect our selues of 20 our secret sinnes, and to aggraua [...]e our knowne sinnes by all circumstances, seeing we may so easily deceiue our selues, in flattering our selues to be cleare of this or that sinne: or at least not to be so grieuous sinners as in truth we are. Thirdly, that it is the dutie of the Minister to warne the people to take heed 25 that they be not deceiued, as Paul doth, Eph. 5. 6. Let no man deceiue you with vaine words: for, for such things-commeth the wrath of God vpon the children of disobedience.

Againe, hence I gather, that in the prime of the Church in the Apostles daies, when the Church of the New Testament 30 was but in founding, the ministerie was in contempt: and (as it may appeare out of other places) the ministers were not onely neglected, or contemned, but reuiled, persecuted, accounted as the fi [...]th of the world, and the of-skouring of all things, 2. Cor. 4. 13. or where they were better intreated, they were but abused, 35 scorned, reputed brain sicke fellowes, as the Prophet was, 2, King. 9. 1 [...]. and Paul, Act. 26. 24. This hath beene, and is the account which the world maketh of the ministers of God, which must be so farre from discouraging vs, that it should minister rather matter of ioy vnto vs, in that we are conformable [Page] by this meanes to Christ our head, who was not onely neglected of all, not hauing where to rest his head, Luk. 9. 58. but laughed to skorne, accounted a pot-companion, a drunkard, and a glutton, a sorcerer, one that had a deuill, and was madde, Ioh. 10. 20. For if we suffer with him, we shall be glorified with him. Rom. 8. 17. 5

Thus much of the dehortation: the reason followes to be considered in the second place, in these wordes, God is not mocked, where the Apostle shewes that their excuses are but vaine, because God is not mocked, nor will not be deluded with such 10 pretenses.

First here the Apostles dealing is worthy to be obserued, in that, reproouing them which neglected their dutie to the ministers of the word, he bringeth in God himselfe taking the matter into his owne hand, making the ministers quarrell, his owne quarrell: and this he doth, to the end we might see whom 15 we haue to deale withall, and whom we do abuse, when we abuse the ministers of the word; to witt, that we abuse not man, but God. For albeit, it be true of all and euery sinne, which Dauid confesseth of his owne particular murther and adultery, 20 that it is against God, yea against him alone. Psal. 51. 4. yet in these and such like cases which tend to the vndermining of his Church, and the decay of his religion and worship, he taketh himselfe more directly aimed at, and more nearely touched. When the Israelites refused to haue Samuell and his sonnes to 25 rule ouer them, the Lord saith They haue not cast thee away, but they haue cast me away, that I should not raigne ouer them 1. Sam. 8. 7. When the Leuites were defrauded of their due, the Lord by his prophet telleth the people, Ye haue spoiled me in tithes & offerings, Mal. 3. 8. So, in this place, when the Galatians did 30 wrongfully withhold and keepe backe that competent allowance, that was due to their teachers; he telleth them that it was a sinne tending against God, who is not, nor will not, nor cannot be mocked: for what wrong soeuer is done to the messenger that is sent, the same is done to his Lord that sent him: & whatsoeuer 35 disgrace or indignitie is offered an Embassadour, the same redounds to the Prince, whose Embassadour he is. This ought to be a Caueat vnto vs, to take heed howe we contemne or neglect the ministers of God, seeing whatsoeuer wrong is done them, Christ takes it as done to himselfe, Matth. 25. 45. [Page] Act. 9. 4. This lets vs see the hainous sinnes of many that professe the Gospel, specially in this kind, who, now at this day (if euer) are ingenious in defrauding, and eloquent in declaiming against the ministers of the word: in laughing them to skorne, as they did our Sauiour Christ, Mark. 5. 40. and abusing them 5 in tearmes and taunts, calling them bald priests, as young children called Elizeus balde pale, (no doubt following the example of their parents, of whome they learned it) ascend thou balde pate, ascend thou balde pate, 2. King. 2. 23. that they are too full of the spirit, as they derided the Apostles, in saying, they were full 10 of newe wine, Act. 2. 13. in making them their table talke, making songs of them, as the drunkards did of Dauid, and Ieremie. In scourging them with the whippe of the tongue, as the Stoicks called Paul a babbler. Act. 17. 18. and Festus, a madde man, Act. 26. Nowe in that they thus scornefully abuse his ministers, 15 and so indignely, and disdainefully intreat his messengers, and Embassadours; what doe they els but abuse Christ Iesus himselfe, and through their sides, wound and crucifie him againe? When Sanacherib King of Ashur reuiled Ierusalem & Hezekiah the king, what saies the Lord? O virgin daughter of 20 Sion, he hath despised thee, and laughed thee to skorne: O daughter of Ierusalem, he hath shaken his head at thee. Whome hast thou railedon, and blasphemed? and against whome hast thou exalted thy voice, and lifted vp thine eies on high? euen against the holy one of Israel. Esay, 37. v. 22, 23. 25

The vse. Hēce we learne, that God hath an exact knowledge of all our actions, & cannot be deluded, Prou. 15. 11. Hell and destruction are before him, how much more, &c. Psal. 11. 4. His eies consider, his eie liddes trie the children of men. Psal. 139. v. 2. He knowes our thoughts long before they be. Hebr. 30 4. 12. All things are naked and bate in his sight. Reason it selfe shewes, that he which made the cie cannot but see, he that made the heart and minde, cannot but vnderstand the frame & motion thereof, Psal. 94. v. 9. 10. &c.

II. This shewes the madnesse of those which say, God 35 heareth not, seeth not, vnderstandeth not, or which say in their hearts, How should he heare? is their knowledge in the most high? or can he see through the thicke cloud?

III. Hence we are taught in our praiers, to power forth our hearts before the Lord, without concealing so much as the [Page] least sinne, seeing we may easily delude men, and deceiue our selues, but God we cannot deceiue.

IV. It ought to be a bridle to vs to curbe and keepe in our corruptions, considering his eies pierce the darknesse, the most secret and hidden places, yea euen the secret closets and cabinets of our hearts. 5

Thus much of the reason: I proceed to the confirmation or proofe of his reason, in these words, For whatsoeuer a man soweth, that shall he also reape. Where the Apostle prooues, that God will not be mocked with vaine excuses, seeing he will render 10 to euery man, according to his workes, which is signified by this allegoricall speech of sowing and reaping so often vsed in Scripture, as 5. Cor. 9. 11. 2. Cor. 9. 6. in which places, labour and cost in doing good, and being beneficiall, specially to the ministers of the word, is compared to seed; the workers to seedsmen; the ministers to whome this benefit is conferred, to the tilled 15 ground: the gaine that accrewes vnto them thereby, to the haruest, wherewith God will reward them, and that according to their workes, in the generall day of retribution. This metaphor of sowing, doeth elsewhere signifie all the morall actions of a mans life, whether they be good or euill. Of good actions 20 Salomon saith, He that soweth righteousnesse, hath a sure recompence, Prou. 11. 18. Of euill actions, he saith, He that soweth iniquitie, shall reape affliction. Prou. 22. 8. But here Paul restraines it, to those good workes of liberalitie, which are performed in the maintenance of the ministerie. And he calleth that which is 25 bestowed vpon the ministers of the word, seede, which beeing sowne, doeth recompence the cost, thirtie, sixtie, an hundred fold: that so they might not think their labor lost, nor their cost bestowed in vaine, seeing they were to receiue, that which they laid forth, with aduantage. 30

But here it may be said, This prouerbiall sentence is not alwaie true: for sometime men sowe much, & gather but litle, Deut. 28. 38. Agg. 1. 6. nay sometime they sowe, and reape not. Mich. 6. 15. Againe experience shewes, that, that which is sowen, may 35 degenerate into another kind Ans. It is not necessarie that prouerbiall sentences should be true at all times, and in euery particular: if they be true for the most part, or in that for which they are brought, it is sufficient, as that, Matth. 13. 57. a prophet is not accepted in his owne countrie is for the most part true, [Page] though not alwaies. So, whatsoeuer a man soweth, the same commonly, and vsually, he doeth reape.

But it will be said, howe can a man reape that which he soweth; seeing that Christ affirmeth it to be a true saying, that one soweth, and another reapeth? Ioh. 4. 37. Ans. In that one soweth, and another reapeth, it is not to bee imputed to nature, but to 5 the speciall prouidence of god: the words are to be vnderstood of the prophets, who were the seedsmen, in sowing the seedes of the Gospel; & of the Apostles, who were the reapers, whose plaine and powerfull preaching of the Gospel, did as farre exceede that of the prophets, as the haruest doth the seed time. 10 Thus the time vnder the Law, is resembled to childhood, and infancie, that vnder the Gospell, to mans estate, Gal. 4. 1. &c. Againe, it may be said, the husbandman soweth not the body that shall be, 1. Cor. 15. 37. Therefore he reapeth not that which he sowed. Ans. He reapeth not the same indiuiduall, but yet the 15 same specificall bodie. It may further be doubted of the trueth of that which is signified by this prouerbiall sentence, namely, whether euery man shal receiue according to his workes, for so euery man should be condemned. To which I answer, that it is not vniuersally true, for if the righteous commit iniquitie, all his 20 righteousnesse shall be no more remembred: and, if a wicked man turne from his sinne, none of his sinnes that he hath committed shall be mentioned vnto him, Ezeck. 33. 13, 16. It must therefore be restrained thus. He that doeth wickedly, and perseuereth therein to the ende: He that doeth well, and continueth in well doing, 25 shall receiue according to his workes; the seedes of his former sinnes shall not growe vp to the haruest of condemnation. For it is the priuiledge, yea the happinesse of a righteous man, so to haue his finnes couered with the robes of Christ his righteousnesse, as that they shall neuer be vncouered to his shame. 30 Psal. 32. Esay, 43. 25. Againe, it may hence be prooued; in that sanctification in death, is perfected, originall corruption beeing vtterly abolished: and therefore though the booke of a regenerate mans conscience be opened at the day of iudgement, yet nothing shall be found in it, but his good workes, which follow 35 him till the resurrection. Apoc. 14. 13. Besides this, in the last sentence pronounced by our Sauiour Christ, Math. 25. only their good workes are mentioned, Come ye blessed of my father, inherit the kingdome prepared for you, for I was hungrie, and[Page]ye fedde me, &c. their sinnes and imperfections, not so much as once named, but concealed and passed ouer.

II. Obiect. It may be said, that neither the good nor the bad doe reape that which they haue sowne: the godly for the seeds of good works, reape nothing but affliction: the wicked for the cursed seeds of a damnable life, comfort and contentation. 5 To which I answer, that it is not true, if we restraine it to the tearme of this life, for so all men reape not, as they haue sowne: But it is vndoubtedly true of the life to come: for the iustice of God requires that all should be rewarded according to their 10 workes. Rom. 2. Hence therefore we may gather, that seeing men must reape as they sow, and yet doe not reape, nor receiue their reward in this life: that there is another life after this, in which God will giue to euery one as his workes shall be, and therfore there shall be a iudgement. And because the bodie was 15 partaker with the soule either in doing good or euill, it is iust likewise it should be partaker either of miserie, or felicitie: and therefore there shall be a resurrection.

III. Obiect. The whore of Babylon must be rewarded double. Apoc. 18. 6. In the cuppe that shee hath filled to you, fill her 20 the donble. And the Saints pray thus to God, Render to our neighbours seuenfold into their bosome. Psal. 79. 12. Therefore it seemeth that some men shall not be iudged according to their works, because they are punished aboue their deserts. Ans Shee is rewarded double, yet not aboue, but according to her deserts, 25 giue her double according to her workes, v. 6. the meaning is not, that shee should be punished twise as much as shee had deserued (for it is the law of God that the malefactour should be beaten with a certaine number of stripes, not aboue, but according to his trespasse. Deut. 29. 2.) but that shee should be tormented, 30 twise as much as shee had tormented others. Againe, these phrases and formes of speech, of rewarding double, or seuen fold, signifie, that God will pay wicked men whome to the full (a definite number beeing put for an indefinite) as Gen. 4. 15. Doubtlesse, whosoeuer slaieth Cain shall be punished seuen fold. 35 The meaning is not, that the murtherer of Cain should be punished seuen fold more then he was punished for killing his brother Abel (for it should not haue beene so great a sinne for a man to haue killed him, as it was for him to kill his brother) but that he should be most seuerely and grieuously punished.

[Page] IIII. Obiect. Infants haue no works whereby they may be iudged, seeing they doe neither good nor euill, as the Scripture speaketh of Iacob and Esau, Rom. 9. 11. therefore all shall not be iudged according to workes. Ans. These phrases of Scripture, As a man sowes, so shall be reape: euery one shall receiue according to his workes, &c. are not to be extended to all, but must 5 be restrained to such as haue works, & knowledge, to discerne betwixt good and euill, which infants haue not. For besides that they are destitute of workes, they also want the vse of reason: and therefore they shall not be iudged by the booke of conscience, but by the booke of life. For to say as Hugo de S. 10 Vict. doth, vpon the Rom. quaest. 59. that they shall be condemned for the sinnes which their parents committed in their conception and natiuitie, as though they themselues had actually committed them, is contrarie to that Ezek. 18. 20. the sonne shall 15 not beare the iniquitie of the father.

U. Obiect. But how shall they be pronounced iust, who beeing come to yeares of discretion, yet haue no good works, as Lazarus, and the theefe vpon the crosse, who liuing leudly all his life long, was converted at the last gaspe? Ans. That Lazarus 20 had no good works, whereby he might be declared iust, it cannot be prooued: the contrarie rather may be gathered out of Scripture: and that the good theefe had no good works, it is flit against the text, Luk. 23. 40, 41. where he maketh a notable confession of Christ, and rebuketh his fellow, labouring 25 to bring him to the faith, which was a memorable fact of Christian charitie. Secondly, though it were graunted that they had no good works in action; yet they were full of good workes in affection, and by these they were to be iudged, God accepting in his children the will for the deede. Lazarus by reason of his 30 extreame pouertie, and the theefe by reason of the shortnes of time which he had to liue in the world, could not be plentifull in good workes, thereby to giue sufficient testimonie of their vnfained faith: yet God accepteth a man according to that which he hath, and not according to that which he hath not, accepting the will for the deede, as he accepted the willingnes 35 of Abraham to sacrifice his sonne, as though he had sacrificed him indeede. Gen. 22.

VI. Obiect. God doth not proportionate the reward to the worke, because he doth reward works which are finite & temporall, [Page] with infinite and eternall punishment. Ans. Sinne beeing considered in respect of the act, as it is a transient action, is finite. But in a threefold confideration, it is infinite. First, in respect of the obiect against whome it is committed: for beeing the offence of an infinite Maiestie, it doth deserue infinite punishment: 5 for if he that clippes the Kings coyne, or defaceth the Kings armes, or counterfaitet [...] the broad seale of England, or the Princes priuie seale, ought to die as a traytour, because this disgrace tendeth to the person of the Prince: much more ought he that violates the law of God, die the first and second 10 death, seeing the breach thereof doth not onely tend to the defacing of his owne image in vs, but to the person of God himselfe, who in euery sinne is contemned, and dishonoured. Secondly, sinne is infinite in respect of the subiect. For seeing that the soule is immortall, and that the guilt of sinne and the blot 15 together, doe staine the soule, as the crim [...]in or ska [...]let die, the silke or the wooll, and can no more be seuered from the soule, then spots from the Leopard: it remaineth that sinne is infinite in durance, and so deserueth eternall punishment. Thirdly, it is infinite in respect of the minde, desire, and intent of the sinner, 20 whose desire is still to walke on in his sinnes, and except God should cut off the line of his life▪ neuer to giue ouer sinning, but to runne on in infinitum, committing of sinne euen with greedinesse.

Thus hauing the meaning of the words, let vs come to the 25 doctrine and vse. There be two principall reasons which hinder men from beeing beneficiall and liberall to the Ministerie. The first is, because they thinke all is lost that is bestowed that way. The second is, because they are afraid lest themselues should want. To both which the Apostle makes answer in 30 this place, comparing our beneficence in the vpholding, maintaining, countenancing of the Ministerie to seede, to teach vs that as the husbandman doth sow his corne in the ground, neuer fearing the losse thereof, but hoping for a greater increase: not doubting his owne want, but assuring himselfe of greater 35 plentie. So we in sowing the seedes of good works, must neuer dreame of losse, or cost, considering the more we sowe, the more we shall reape: we must neuer feare want, seeing we shall receiue an hundred fold. Mark. 10. 30. If men could be perswaded of this, that the time of this life is the seede▪ time; that [Page] the last iudgement is the haruest; and that as certenly as the husbandman which sowes his seede lookes for increase, so we for our good workes, a recompence to the full; O how fruitfull should we be, how plentifull, how full of good works? But the cursed roote of infidelitie, which is in euery man by nature, 5 doth drie vp the sappe of all Gods graces in vs, and make vs either bad, or barren trees, either to bring forth sowre fruits of sinne, or no fruit at all, but to become vnprofitable both to our selues and others. For the reason why men are so cold in their liberalitie, so fruitlesse, so vnprofitable, is, because they doe not 10 beleeue the promises of God, that he is true of his word, that whatsoeuer they giue to the poore, or the Ministers of his word, they lend vnto the Lord, and whatsoeuer they lay out, the Lord will restore to them againe. Prou. 19. 17. For if they were as wel perswaded of a recompence at the last day, as the husbandman 15 is of a haruest, they would be more frequent in duties of charitie, and more plentifull in good workes, then commonly they be.

Further let it be obserued, that though these words be but generally expoūded in the verse folowing, where the Apostle saith, 20 He that soweth to the flesh, shall of the flesh reape corruption▪ [...]e that soweth to the spirit, shall of the spirit reap life euerlasting: yet are they more particularly and distinctly set downe elswhere in Scripture: as 2. Cor. 9▪ 6. He that soweth sparingly, shall reape sparingly, and he that soweth liberally, shall reape liberally: that is, the 25 haruest shall not onely be answerable to the seede, and the reward to the worke; but greater or lesse according to the quantitie, and qualitie of the worke. For euery man shall receiue his reward according to his proper labour. 1. Cor. 3. 8. For the more the husbandman sowes, the more he doth vsually reape (except 30 God blow vpon it, in cursing the land, as he did the Israelites who sowed much, and gathered but little) and the lesse he sows the lesse shall his croppe be. Euen so, the more plentifull we are in sowing the seedes of good workes, the more we shall reape: and the more sparing we are, the lesse shall our haruest be. 35 Hence I gather. First, that there are seuerall degrees of punishmentsin Hell, according to the greatnes and smalnes of sinnes: for some sinnes are but as mo [...]es, others as beames, Matth. 7. 4. some as gnats, others as camells, Matth. 23. 24. and therefore some shall be beaten with many stripes, some with few, and it [Page] shall be easier for them of Sodo [...] and Gomortha at the day of iudgement, then for them of Capernaum. Secondly, that there are sundrie degrees of glorie and felicitie in heauen, proportionall to mens works: for all men doe not sow alike, neither are their workes equall; but haue sund [...]e degrees of goodnes in 5 them, and therefore there are answerable degrees of glorie wherewith they are to be crowned. This truth is taught elsewhere more plainly, as Dan. 12. 3. They that be wise shall shine as the brightnes of the firmament: and they that turne many to righteousnes, shall shine as the starres for euermore. Therefore as there 10 is a greater brightnes in the starre, then in the firmament; so there shall be greater glorie in one then in another. 1. Cor. 3. 8. Euery man shall receiue his reward, according to his owne labour, therefore seeing all mens labours are not alike, their reward shall not be alike. This is further confirmed by the parable of 15 the talents, Luk. 19. where the master of the seruants doth proportionate his wages to their worke, making him that had gained with his talent, fiue talents, ruler ouer fiue cities, him that had gained te [...], ruler ouer tenne. And whereas it may be said, that all the labourers in the vineyard, receiued an equall reward, 20 namely, a pennie; as well as those that wrought but an houre, or those that bare the burden, and heate of the day. I answer, M [...]. 20. 1 [...]. it is true of essentiall glorie, all the elect shall haue equall glorie: but it is not true of accidentall glorie, therein all shall not equall. Take sundrie vessels of diuers bignesse, and cast them 25 in to the sea, all will be filled with water, though some receiue a greater quantitie, others a lesse: So, all shall haue fulnesse of glorie; that is, the same essentiall glorie: though in respect of accidentall glorie, some shall haue more, and some lesse. Secondly, the scope of the parable is not to shewe the equalitie of glorie, 30 in the world to come; but that they which are first called, ought not to insult ouer their brethren, which are not as yet called, seeing they may be preferred before them, or (at the least) made equall with them. It remaineth therefore for a conclusion, that there shall be degrees of glorie in heauen, as there are degrees 35 of torments in hell, and that as mens labours differ in goodnes, so their rewards shall be different in greatnesse. Nowe mens labours differ in goodnesse, three waies; in the kinde, in the quantitie, and in the qualitie. In the kind; in that some are more noble in their kinde, some more base; as to cure the maladies of the [Page] soule is a more excellent worke in it kinde▪ then to cure the diseases of the bod [...]e: and therefore it hath a greater degree of glorie prom [...]ed. Dan. 12. 3. They that turne many to righteousnes, shall shine as the starres for euermore. In the qualitie, or manner, in that some are done with greater loue, some with lesse: some with greater zeale, some with lesse: some with greater care and 5 conscience to discharge our duties, some with lesse: now, those that are performed with greater loue, zeale, care, and conscience, shall [...]ece [...]ue a greater reward: tho [...]e that are done with lesse, a lesser: for so is the promise, Euery man shall receiue his wages according to his owne labour. 1. Cor. 3. 8. In the quantitie, in 10 that some labour but an houre, others beare the burden and hea [...]e of the day, and so according to the greatnes or s [...]alnes of their paines, they shall haue a greater or lesser reward. He that had so carefully emplo [...]ed his talent, that he gained with it ten others, was made ruler ouer ten cities: and he that had taken 15 lesse paines, and gained bu [...] [...]ue, was made but ruler ouer fiue, that is, had his reward; yet a lesse reward, sutable to his worke.

Further, as God doth reward the good workes of his seruants, according to the kind, the quantitie▪ and qualitie: so he rewardeth 20 sinnes not onely according to their degree (as we haue heard) but also in the same manner, according to the nature and qualitie of the sinne. 2. Thess. 1. 16. It is a iust thing with God to recompence tribulation to them that trouble you. Thus he threatneth that to the froward he will shew himselfe froward. Psal. 18. 25 26. And, he that sheddeth mans blood, by man shall his blood be shedde. Gen. 9. 6. And, all that take the sword, shall perish by the sword. Matth. 26. 52. And, he that stoppeth his eares at the crie of the poore, shall crie vnto the Lord, and he will not heare him. Pro. 21. 13. And, iudgement mercilesse shall be to him that shewes no 30 mercie. Iam. 2. 13. And, Woe be to thee that spoilest, and wast not spoiled, and doest wickedly, and they did not wickedly against thee: for when thou shalt cease to spoile, thou shalt be spoiled: and when thou shalt make an ende of doing wickedly, they shall doe wickedly against thee. Esa. 33. 1. For with what iudgement men iudg [...], they shall be 35 iudged, and with what measure they mere, it shall be measured to them againe. Matth. 7. [...]. Neither doth God barely threaten this, but he doth it in deede; in handling sinners in their kind. Gen. 2. 17. Because thou hast eaten of the tree, cursed is the earth for thy sake, in sorrow shalt thou eate of it all the daies of thy life. Thus [Page] God punished the filthie Sodomites in their kind, in that, for their burning lust he rained vpon them fire and brimstone from heauen. Gen. 19. 24. Nadab and Abihu censing with strange fire, were consumed with fire from heauen. Numb. 10. 1, 2. The like may be said of Adonibezek, for as he caused seuentie Kings hauing the thumbs of their hands, and of their feete cut off, to gather 5 crummes vnder his table, so the Lord rewarded him. Iud. 1. 7. As Agags sword made women childlesse, so his mother was made childlesse among other women, beeing hewen in peeces before the Lord in Gilgal. 1. Sam. 15. 33. Thus God punished 10 the adulterie and murther of Dauid: for as he defiled an others mans wife, so his owne sonne Absolom defiled his wiues in the sight of all Israel, 2. Sam. 10. 22. & his murther in slaying Vriah by the sword of the childrē of Ammō, in that the sword did neuer depart frō his house. 2. Sam. 12. 10. Because the Grecians accoūted 15 preaching foolishnes: it pleased God (as a fit & iust punishment of this their sin) by the foolishnes of preaching to saue thē that beleeue. 1. Cor. 1. 21. Thus as Chrysost. hath obserued, the rich glutton was met with in his kind: for wheras he would not Epist. 3 ad Cyriac. [...]icas c [...]dentes de me [...]sa non ded [...], quid mirū si aquae guttam non accepit? giue Lazarus a crumme of bread to slake his hunger, god would 20 not giue him a droppe of water to coole his thirst, Luk. 16. and therefore he saith, Hieme non seminavit misericordiam, venit aestas & nihil messuit. Thus he punisheth spirituall fornication, with bodily pollution, because the Israelites went a whoring from God, therefore their daughters became harlots, and their spouses 25 whores. Hos. 4. 12, 13. And this is verified in the Church of Rome at this day: for as he gaue vp the heathen to reprobate minds, by reason of their idolatrie; so hath he giuen them vp, as we may see in their vncleane cloysters; their Sodomiticall Stewes, their beastly brothelhouses, and the like. So they that 30 delight in looking at the rednesse of the wine, shall haue red eies, as a punishment of their sinne. Pro. 23. 30. Thus God punished the pride of the women of Ierusalem: for in stead of a sweete sauour, there was a stinke, in stead of agirdle, a rent, in stead of dressing of the haire baldnes, in stead of a stomager, a girding of sacke 35 cloth, and burning, in stead of beautie. Esa. 3. 24. And thus the Lord shut vp euery wombe of the house of Abimelech, because of Sara Abrahams wife. Gen. 20. 18. Thus the wise man saith, Because the Israelites worshipped serpents which had not the vse of reason and vile beasts, the Lord sent a multitude of vnreasonable[Page]beasts among them for a vengeance, that they might know, that wherewith a man sinneth, by the same also shall he be punished. Wisd. 11. 13. And this manner of punishing sinners in their kinde, Iob acknowledgeth to be most iust, when he saith, If mine heart haue beene deceiued by a woman, or if I haue laid waite 5 an the dore of my neighbour: let my wife grind vnto another man, and let other men bow downe vpon her. Iob 31. 10, 11.

Use. First, here we see the iustice of God in awarding the last sentence, nay his bountie and seueritie: his bountie, in recompencing Rom. 11. 22. men aboue their deserts; his seueritie, in punishing 10 sinners according to their deserts. For as he will denie any thing in iustice that denied to Diues a droppe of water to coole his tongue, Luk. 16. 24. 25. so he will recompence any thing in mercie, that will recompence a cuppe of cold water. Math. 10. 42. This integritie in iudgement without partialitie, is signified by 15 the white throne, Reu. 20. 11. and it serues as a patterne and example for all Iudges and Magistrats to follow, in laying iudgement to the rule, and righteousnes to the ballance, Esa. 28. 17. that is, in hearing causes indifferently, and determining equally, examining them (as it were) by line and square, as the mason 20 or carpenter doth his worke. The Grecians placed Iustice betwixt Leo and Libra, thereby signifying that there must not onely be courage in executing, but also indifferencie in determining. The Egyptians expresse the same by the hieroglyphicall figure of a man without hands, winking with his eyes; whereby 25 is meant our vncorrupt Iudge, who hath no hands to receiue bribes, nor eyes to behold the person of the poore, or respect the person of the rich. And before our tribunalls we commonly haue the picture of a man, holding a ballance, in one hand, and a sword in the other, signifying by the ballance iust iudgement, 30 by the sword, execution of iudgement. For as the balance putteth no difference betweene gold and lead, but giueth an equall or vnequall poise to them both, not giuing a greater waight to the gold for the excellencie of the mettall, because it is gold, nor a lesse to the lead for the basenes of it, because it is 35 lead. So they were with an euen hand to way the poore mans cause as well as the rich. But it is most notably set out by the throne of the house of Dauid, mentioned Psal. 122. 5. which was placed in the gate of the citie towardes the sunne rising: in the gate, to signifie that all which came in and out by the gate of the [Page] citie might indifferently be heard, the poore as well as the rich, and might haue accesse and regresse, too and from the iudgement seate. Towards the rising of the sunne, in token that their iudgement should be as cleare from corruption, as the sunne is cleare in his chiefest brightnes.

Secondly, this confutes the common opinion of the Schoolmen, 5 who as they truly affirme that God rewardeth his Elect, supra meritum, aboue their desert; so they erroniously teach that he punisheth the reprobate, citra condignum, lesse then they haue deserued. For God powreth vpon the wicked, after this life, the full violls of his wrath, punishing them in the rigour of 10 his iustice, without all mercie, not onely according to their works, in regard of the nature and qualitie, but in respect of the measure and quantitie.

Lastly, this doctrine seriously considered and thought vpon, that we shall drinke such as we brew, reape such as we sow, and 15 that men shall haue degrees of felicitie, or miserie, answerable to their workes, answerable to the kind of their worke, to the quantitie and qualitie thereof; will make vs more carefull to auoid sinne, and to be more plentifull in good workes, then if 20 with the Papists, we should teach iustification by workes.

Againe, in that euery one shall reape as he soweth, that is, shall be rewarded not according to the fruit and successe of his labour, but according to his labour, be it more, or lesse, better or worse: it serues (first of all) to comfort the ministers of the 25 word, which are set ouer a blinde ignorant people, who are alwaie learning and neuer come to the knowledge of the [...]th: they must not be discouraged, thogh after long teaching there be little knowledge or amendment; after much paines [...], little profiting; but rather a coldnesse, a backewardnesse, a decl [...]ning 30 in all sorts and degrees. They must remember, that if their Gospell beeing deliuered with such simpheitie, with such assidu [...]tie, with such euidence and demonstration of the spirit, be h [...]d at is hid to them that perish, in whome the God of this world hath blinded the mindes of the infidells, that the glorious Gospel of Christ should not shine vnto them. 2. Cor. 4. 3, 4. Besides, let them 35 consider that though they seeme to labour in vaine, & to spend their strength in vaine, and that their words take no more effect then if they were spoken in the winde: yet, that their iudgement is with the Lord, and their worke with their God. Isa. 49. 4. remembring [Page] that God wil giue to euery man according to his worke, according to the kind, the quantitie, the qualitie thereof: and not according to the fruit, or successe of his worke.

It may serue also as a cordiall to euery man that is painfull & faithful in his calling, thogh neuer so base & seruile, as to a shepheard 5 which watcheth his flock, or a poore drudge that attēds vpon his masters busines: he is to cōfort himselfe with this, that though he see no great good that comes by his labour and trauel, yet if he be obediēt to him that is his master according to the flesh in all things, not with eye-seruice as men-pleasers, but in 10 singlenes of heart, seruing God and whatsoeuer he doth, doing it heartily as to the Lord, and not to men: let him know, and assure himsel [...]e, that of the Lord he shall receiue the reward of inheritance. Coloss. 3. 22, 23, 24. And the promise is more generall, Eph. 6. 5. Know ye, that whatsoeuer good thing any man doth, 15 the same shall he receiue of the Lord, whether he be bond or free.

It serueth further, as a comfort against inequallitie, whereas the wicked flourish in all manner of prosperitie, and the godly lie in contempt and miserie; for the time shall come, when euery one shall reape euen as he hath sowne. When God will punish 20 the sinnes of the reprobate with eternall torment, according to their deserts; and crowne the good workes of his seruants, with an eternall waight of glorie, aboue their desert: for pietie shall not alway goe vnrewarded, neither shall impietie alway goe vnpunished, for as the Psalmist saith, The patient abiding 25 of the righteous shall not perish for euer. And againe, doubtles Psal. 10. 18. Psal. 58. 11. there is a reward for the righteous, doubtlesse there is a God that iudgeth the earth.

Againe, this condemneth the damnable opinion of Atheists, who thinke all things come to passe by nature, or fortune; and 30 that doomes day is but a dreame: and that sticke not to say, It is in vaine to serue God, and what profit is it, that we haue kept his Malach. 3. 14. commādements; and that we haue walked humbly before the Lord of boasts▪ as though good workes should neuer be rewarded, nor sinne punished: albeit the Lord hath said, Behold I come 35 quickly, and my reward is with me, to giue to euery one as his works shall be. Apoc. 22. 12.

Besides, it meeteth with the practise of those men, which sowe nothing but cock [...]e, and yet expect a croppe of wheates or nothing but darnell, and yet looke to reape a barly haruest: [Page] that is, such as sowe nothing but the cursed seeds of a damnable life, and yet looke to reape the haruest of eternall life: for as a man soweth, so shall he reape: such as he brueth, such shall he drinke; Euery one shall eate the fruit of his owne waies, and be filled with his owne deuises, Prou. 1. 31. 5

It doeth further detect the follie of those which fraught the shippe of their soule, with nothing but faith, resting (in carnall presumption) vpon a vaine opinion of faith, and neuer caring for good workes: against whome Saint Iames writeth, chap. 2. v. 14. What auaileth it, though a man say he hath faith, when he 10 hath no workes? can the faith saue him? 20. Wilt thou vnderstand, O thou vaine man, that faith which is without workes is dead? We must therefore sowe the seedes of good workes in this life, if after this life we looke to reape the haruest of eternall life: & giue all diligence by good workes to make our calling and election 15 sure, that as it is sure in it selfe in Gods vnchangeable decree, 2. Tim. 2. 19. so we may make it sure to vs. 2. Pet. 1. 10. and so lay vp in store a good foundation against the time to come, that we may obtaine eternall life. 2. Tim. 6. 19.

Lastly, it crosseth the wicked conceipt and imagination of those men, that sing a requiem to their soules, in promising to 20 themselues an impunitie from sinne, and an immunitie from all the iudgements of God, notwithstanding they goe on in their bad practises; and all because God doth not presently take vengeance on them for their sinnes. For they do not consider, that 25 their sinnes are as seedes, which must haue a time to growe in, before they come to maturitie; but beeing once ripe and fulleared, let them assure themselues, God will cut them downe with the sickle of his iudgements, as we read Gen. 15. 16. They remember not what the Lord saith by Ieremie, that he will not 30 I [...]. 2. 24. wearie himselfe with following after these wild asses, vsed to the wildernesse, which snuffe vp the winde by occasion at their pleasure, and none can turne them backe, but will seeke for them, and finde them in their moneths, that is, when their iniquitie shall be at the full, the Lord will meete with them. 35

8. For, he that soweth to the flesh, shall of the flesh reape corruption: but he that soweth to the spirit,[Page]shall of the spirit reape life euerlasting.

Here Saint Paul specifieth that in particular, which before he had deliuered in generall, vz. what he meant by sowing, and 5 reaping. And this he doth by a distribution, or enumeration of the kindes of sowing, and reaping: she wing, that there are two sorts of seeds which men sow in this life good and euill. Two kinds of sowers, spirituall men, and carnall men. Two sorts of 10 ground, in which this seede is sowne; the flesh, and the spirit. Two sorts of haruests, which men are to reape according to the seede; corruption, and life: as Paul saith, If ye liue after the flesh, ye shall die: but if ye mortifie the deedes of the bodie, by the spirit, ye shall liue. Rom. 8. 13. These two sorts of haruests 15 beeing answerable to the seede: corruption and death, beeing the haruest of the seede sowne to the flesh: life and immortalitie, of that to the spirit.

Tacianus the hereticke, and author of the sect of the Encratites, doth gather from this and the like places, that marriage is 20 in it selfe simply euill, because it is a sowing to the flesh. To him we may adioyne the Popes holinesse Syricius, who reasoneth after the same manner, to prooue that Priestes ought not to marrie, because (saith he) they that are in the flesh cannot please God, Rom. 8. 8. where he condemneth all marriages as vncleane 25 both in the Cleargie, and the Laitie. Distinct. 82. (Vnderstanding, as though Paul should speake properly of seed and of the flesh,) But worthely was Tacianus his opinion confuted, and he condemned for an hereticke: for the Apostle speaketh not of the workes of nature, but of corrupt nature which ouerturneth 30 the diuine order which God set in nature, in the creation. Besides, the Apostolike writer saith, that marriage is honourable among Ebr. 23 3. all men; (not the first onely, but also the second, third, &c. and among Cleargie men, as well as others:) and therefore the marriage bed beeing vndefiled, that is, beeing vsed in holy manner, 35 is no sowing to the flesh, but to the spirit, as Popish Catharinus in comment. in bunc locum. doctours, are enforced to confesse. Lastly, Paul saith not He that soweth to the flesh, shall of the flesh reape corruption: but, he that soweth to his flesh. &c. Now no man (except he be worse then a bruit beast) doth abuse himselfe by sowing to his owne flesh. [Page] (as Ierome saith vpon this place.) Others, by sowing to the flesh and spirit, vnderstand the following after the fruites of the flesh and of the spirit, mentioned in the former chapter, vers. 19. 22. But this exposition cannot stand in this place; because the illatiue particle (for) in the beginning of the verse, sheweth euidently, that these wordes depend vpon the former, as an exegesis 5 or exposition thereof, where Paul spake not generally of all, but particularly of those workes which serue directly to vphold the ministerie.

By sowing to the flesh therefore the Apostle meaneth nothing 10 else, but to liue in the flesh, to walke in it, to take pleasure in it, to followe the desires of it, and to fulfill the lusts thereof. More plainely; it is wholly to giue and add ct a mans selfe, to the pleasures, profits, honours, and preferments of this life, and to spend himselfe, his strength, and wit. in compassing of them, 15 hauing little or no respect of the life to come, howe he may compasse the rich purchasse of the kingdom of heauen: which who so doeth, shall reape nothing at the haruest, but corruption: that is, shall haue for his reward, eternall death, vnderstanding by corruption, the corruption of good qualities, not of 20 the substance. On the contrary, to sowe to the spirit, is to liue in the spirit, and to walke according to the spirit, and to mortifie the deeds of the flesh by the spirit, & to doe those things, which otherwise we would neuer doe, if we were not mooued and ledde by the spirit, as to bestowe a mans goods, his labour, and 25 trauell, his strength, his wit, and all, in those things that may further true religion and pietie, with relation to eternall life: which whosoeuer doth, shall reape life euerlasting, as a iust recompence of his worke, according to the mercifull promise of God. 30

Here sundrie obiections are to be answered, for the clearing of this text. First, the papists reason thus, Workes are seedes: Catharinus in ver. 10. [...]heman. in v. [...]. Bellar. de Iustif. lib. cap. 3. but seeds are the proper cause of the fruite: therefore good works are the proper cause of eternall life, & not faith only. So that as there is a hidden vertue in the seede, to bring forth fruit: 35 so is there a dignitie in good workes, to merit eternall life. Ans. First, as in a parable, so in a similitude, whatsoeuer is beside the scope and drift thereof, (as this their dispute is) prooueth nothing. The scope of the similitude is this, that as he which soweth wheate, shall reape wheate: so he that soweth to the spirit, [Page] shall of the spirit reape life euerlasting; and as he that soweth tares, shall reape nothing but tares: so he that soweth to [...]he flesh, the cursed seedes of a wicked life, shall of the flesh reape nothing but corruption: and as he that soweth plentifully either of these, shall reape a plentifull haruest of either of them: so he that sowes the seede of a godly or wicked life, in plentifull 5 manner, shall reape a plentifull increase, either of miserie, or felicitie. When the Papists therefore reason thus: Seedes are the cause of the fruit, and haue in them a hidden vertue, whereby they grow, and bring forth fruit: therefore good works are the 10 proper cause of life, and haue a dignitie and excellency in them, whereby they are worthie of eternall life: they misse of the drift, and intent of the Apostle, and so conclude nothing. Besides, this their collection, and discourse, is contrarie to their own doctrine. For they teach that good works are meritorious 15 by merit of condignitie: which may be vnderstood 3 waies either in regard of the dignitie of the worke alone; or in regard of the promise of God alone, and his diuine acceptation: or partly in regard of the dignitie, and excellencie of the worke; partly in regard of the promise of God. Now albeit some of them 20 hold, that good workes doe merit in respect onely of Gods promise, and mercifull acceptation, as Scotus, Ariminensis, Durandus, Uega, Bunderius, Coster, and the like: others, in respect partly of their owne worthines, partly of Gods promise, and acceptance, as Bonaventure, Biel, Driedo, (lingius, Iansenius, Bellarmine, 25 &c. it beeing the common receiued opinion among the Schoolemen (as B [...]ldius witnesleth:) yet no [...]e of them (excepting onely Caietan) affi [...]e that they are meritorious onely in regard of the dignitie of the worke: which notwithstanstanding the Rhemists, and others, labour to prooue out of this 30 similitude, vrging the analogie betwixt seede and good workes, contrarie to the current and streame of their owne Doctours. Thirdly, I answer that good workes are seedes, yet faith is the roote of these seedes: and in that good workes are made the seedes of eternall life, it is to be ascribed to Gods mercifull 35 promise, not to the merit of the worke: for in that we, or our workes, are worthie of the least blessing, it is more of Gods mercie, then our merit. Fourthly, the Apostle sheweth onely who they are that shall inherit eternall life; and the order how life is attained: but not the cause, wherefore it is giuen. It will [Page] be said, not onely the order, but the cause is set downe, as it may appeare by the antithesis: for as sowing to the flesh, is the cause of destruction, so sowing to the spirit, is the cause of eternall life. Ans. It is true in the one, but not in the other. For first, sinnes or workes of the flesh, are perfectly euill, as beeing absolute breaches of the law, and deserue infinite punishment, because 5 they offend an infinite maiestie: whereas workes of the spirit, are imperfectly good, hauing in them wants, and imperfections, (there beeing in euery good worke a sinne of omission), comming short of that perfection that is required in the 10 law: they beeing good, and perfect, as they proceede from the spirit of God; imperfect, and vicious, as they come from vs. Euen as water is pure, as it proceedes from the fountaine: but troubled, as it runneth through a filthie channell; or as the writing is imperfect, and faultie, as it comes from the yong learner; 15 but perfect, and absolute, as it proceedeth from the scriuener which guideth his hand. So that if God (setting aside mercie) should trie them by the touchstone of the word, they would be found to be but counterfeit. And if he should waigh them in the balance of his iustice, they would be found too light. Secondly, 20 there is a maine difference betwixt the workes of the flesh, and the works of the spirit, in this very point; in that the workes of the flesh, are our owne workes, and not the works of God in vs: and so we deserue eternall death, by reason of them, they beeing our owne wicked workes: whereas good workes, 25 proceede not from vs properly, seeing we are not sufficient of our selues to thinke any [good] thing as of our selues, 2. Cor. 3. 5. but from the spirit of God, who worketh in vs both the will and the deede; and are his works in vs: therefore beeing not ours, we can merit nothing by them at the hands of God. Thirdly, 30 obserue that it is not said, he that soweth to the spirit shall of that which he hath sownercape life euerlasting, but, shall of the spirit reape life euerlasting. Where we see the Apostle attributes nothing to our workes, but to the grace of Gods spirit. Lastly, Rom. 6. 23. the holy Ghost putteth manifest difference betweene 35 the works of the flesh, & of the spirit, in respect of merit, when he saith, The wages of sinne is death: but eternall life is the gift of God. He saith not, that eternall life is the reward of good workes, but the gift of God: now in the reward of sinne, there is merit presupposed: in the gift of eternall life, nothing [Page] but grace, and fauour.

Obiect. II. God giueth eternall life according to the measure and proportion of the worke. v. 7. As a man soweth, so shall he reape. 2. Cor. 9. 6. He that soweth sparingly shall reape sparingly, and he that soweth liberally, shall reape liberally. 1. Cor. 3. 8. Euery one shall receiue his proper wages according to his owne labour. 5 Therefore in giuing eternall life, he hath no respect of the promise or compact, but of the dignitie and efficacie of the worke. Ans. Fulnes of glorie, called by Schoolemen essentiall glorie, is giuen onely for the merits of Christ, in the riches of Gods mercie, without all respect of workes. Accidentall glorie, (when one 10 hath a greater measure of glorie, an other a lesse, as when vessels of vnequall quantitie cast into the sea, are all filled, yet some haue a greater measure of water, some a lesse) is giuen, not without respect of works: yet so as that it is not giuen for workes, 15 but according to workes, they beeing infallible testimonies of their vnfained faith in the merits of Christ. If it be said, that eternall life is giuen as a reward, meritoriously deserued by good works, because it is said, Come ye blessed; for I was hungrie, and ye gaue me meate. Matth. 25. I answer, it is one thing to be iust, an 20 other thing to be declared and knowne to be iust. We are iust by faith, but we are knowne to be iust by our works: therefore men shall be iudged at the last day, not by their faith, but by their workes. For the last iudgement serueth not to make men iust that are vniust, which is done by faith, but to manifest them 25 to the world what they are in deede, which is done by workes. Men are often compared to trees in Scripture. Now a tree is Psal. 1. 3. Ier. 17. 8. Math. 3. 10. not knowne what it is, by his sappe, but by his fruit: neither are men knowne to be iust by their faith, but by their workes. Indeede a tree is therefore good, because his sappe is good: but it is knowne to be good, by his fruit. So, a man is iust, because of 30 his faith, but he is knowne to be iust by his good works: therefore seeing that the last iudgement must proceede according to euidence that is vpon record (for the bookes must be opened, and Apoc. 20. 12. men must be iudged of those things, that are written in the bookes) all must be iudged by their workes, which are euident and apparent 35 to the view of all men, and not by their faith, which is not exposed to the sight of any. And hence it is that the Scripture saith, we shall be iudged according to our workes, but it is no where said, for our good workes. Gregorie saith, God will giue to [Page]euery one according to his workes: but it is one thing to giue according In Psal. 142. [...]eddendum [...] (que) sécundū opera, sed aliud est secundū aliud propter opera redde [...]e. to workes, an other thing, for workes. For works are no way the cause of reward; but onely the common measure, according to which God giueth a greater or lesser reward. Take this resemblance. A King promiseth vnequal rewards to runners, 5 (the least of which would equall the riches of a kingdome) vpon condition, that he which first commeth to the goale, shall haue the greatest reward; the second the next, and so in order. They hauing finished their race, the King giueth them the reward according to their running. Who would hence but childishly 10 inferre, that therefore they merited this reward by their running? And whereas they vrge that text, Matth. 25. Come ye blessed—, for I was hungrie, and yee fedde me. I answer, first, that the word [for] doth not alway signifie a cause, but any argument or reason takē from any Topick place: as Rom. 3. 22, 23. 15 The righteousnes of God is made manifest vnto all and vpon all that beleeue. For there is no differēce: for all haue sinned, & are depriued of the glorie of God. Where sinne is no cause of the righteousnes of faith, but onely an antecedent, or adiunct, common to all men. So when we say, This is the true mother of the child, for shee 20 will not haue it diuided. There [for] doth not implie the cause, as though her refusing to haue it diuided, did make her the true mother of it: but onely the signe, that shee was the true mother indeed. Secondly, be it granted that it implieth the cause, yet not the meritorious cause: for good workes are said to be causes of 25 eternall life, not as meriting, procuring, or deseruing any thing at the hands of God, but as they are the kings high way to eternall life, God hauing prepared good works, that we should walke in them. If a King promise his subiect a treasure hid in the topp of a steepe and high mountaine, vpon condition that 30 he clime and digge it out: his climing and digging, is the efficient cause of enioying the treasure, but no meritorious cause of obtaining it, seeing it was freely giuen. If it be further said, that the word [for] doth here signifie the cause, as well as in the words following. Goe ye cursed.., for I was hungrie and ye gaue me 35 no meat: seeing our Sauiour Christ speaketh after the same mā ner of the reward of the godly, and punishment of the wicked. I ans. The paritie of the reason, stands in this, that as by good works we come to eternall life, so by wicked works, we runne headlong to perdition. The dissimilitude is this, that euil works [Page] are not onely the way, but also the cause of death: good workes are the way, but not the cause, as Bernard saith, they are via regni, non causa regnandi.

Obiect. III. Here God promiseth eternall life to good workes: therefore good works merit eternall life. Answ. There 5 is a double couenant, Legall, and Euangelicall. In the legali couenant, the promise of eternall life is made vnto workes. Doe this and liue. If thou wilt enter into life, keepe the commandements. But thus no man can merit, because none can fulfill the lawe. In the Euangelicall couenant, the promise is not made to the worke, but 10 to the worker, and to the worker, not for the merit of his work, but for the merit of Christ, as Apoc. 2. 20. Be faithfull vnto the end, and I will giue thee the crowne of life, the promise is not made to fidelitie, but to the faithfull person, whose fidelitie is a signe that he is in Christ in whome all the promises of God are yea, and 15 Amen, that is most certaine and infallible. Secondly, if any thing 2. Cor. 1. 10. be due to works, it is not of the merit of the worke, but of gods mercifull promise. Augustine saith, God made himselfe a debter, not by owing any thing, but by promising. Thirdly, no reward is in Psal. 31. Non debendo, sed premittendo, deus se fecit debito [...]om. due to workes of regeneration, vpon compact and promise: 20 first, because we are not vnder the couenant of works in which God doth couenant with vs vpon condition of our obedience: but vnder the couenant of grace, the tenour of which coue nant runneth vpon condition of the merits of Christ apprehended by faith. Secondly, though we were vnder the legall couenant, 25 yet we merit not, because our workes are not answerable to the lawe. Lastly, wheras the pillars of the Romish church Bel [...]. de Iust. [...]. 5. c. 3. teach, that the promise made vpon condition of performing the worke, maketh the performer to merit, is very false. This is not sufficient to make a meritorious worke: it is further required, 30 that the worke be answerable and correspondent in worth and value, to the reward: as if one shall promise a thousand crowns to him that will fetch a little water out of the next well; it is debt indeed in the promiser, but no merit in the performer; because there is no proportion betweene the worke and the 35 reward.

Obiect. IV. Sowing to the spirit, is a good worke, and reaping eternall life, the reward: but reward presupposeth memerit: therefore sowing to the spirit, doth merit eternall life. Ans. There is a double reward, One of fauour, another of debt. [Page] Rom. 44. To him that worketh, the wages is not counted by fauour, but by debt. So saith Ambrose, There is one reward of liberalitie, [...]. Epist. 1. lib. 1. Alia est merces liberalitatis & g [...]atiae: a [...]iud virtutis stipendiū, alia laboris remunera [...]o. and fauour: another reward, which is the stipend of vertue, and recompence of our labour. Therefore reward signifieth generally any recompence, or any gift that is bestowed vpon another, whether it be more or lesse, whether answerable to the worke 5 or not, whether vpon compact, or otherwise: for the Scripture maketh mention of reward, where there are no precedent workes, as Gen. 15. 1. Feare not Abram, I am thine exceeding great reward, that is, thy full content and happinesse. Psal. 127. 3. The fruit of the wombe is a reward, that is, a blessing, and a free 10 gift of God. In this sense (I grant) eternall life is a reward. Yet it is no proper reward, but so called by a catachresis, which yet is not an intollerable catachresis (as Bellarm. either ignorantly or de Iustif. l 5. c. 3. malitiously affirmeth) but easie and familiar; for in the phrase of the Scripture, eternall life is called a reward, in a generall signification, 15 when it is vsed absolutely, and not relatiuely, to signifie the heele, or ende of any thing: and so the Hebrewe word which signifieth a heele, signifieth also a reward, because it is giuen when the worke is ended: And eternall life hath this resemblance [...]ekeb. Psal. 19. 12. acharith. Pro. 23. 18. with a reward, in that it is giuen at the end of a mans life, 20 after that his trauell and warfare is ended. Thus the Greeke words which signifie a reward and an ende, are vsed indifferently one for the other. 1. Pet. 1. 9. Receiuing the end of your faith, [...]. the saluation of your soules, that is, (as Beza hath fitly translated [...]. it,) the reward of your faith: for to translate it, the ende of your 25 faith cannot agree to the word receiuing, for we receiue not an ende, but a reward. Thus reward signifieth a free gift, or free remuneration, as when the master giueth his feruant something for his faithfull seruice (though done vpon dutie) when as he oweth him not thanks, much lesse reward. Luk. 17. 9. Doth he 30 thanke hat seruant, because he did that which was commanded vnto him? I trowe not. Thus God giueth vs eternall life, not because he is bound in iustice so to doe, (for he oweth vs neither reward, nor thanks, for our labour, because when we haue done 35 what we can, we haue but done our dutie. v. 10.) but because his goodnesse, and mercifull promise made thereupon, doth excite him thereunto. And yet eternall life is called a reward, because it doth as certainly follow good works, as though it were due. And, good workes are mentioned in the promise, because they [Page] are tokens that the workers is in Christ, for whose merit, the promise shall be accomplished. And it is further called the reward or fruit of our faith, (as here the haruest) because it is the way and meanes of obtaining it.

II. Eternall life is called a reward of good workes, not causally, Non [...] vel causaliter: sed [...] fiue cō sequativé. as procured by them, but consequently, as following them. 5 For abeit it be giuen properly for the merit of Christ apprehended by faith: yet it is giuen consequently as a recompence of our labours: as an inheritance is giuen to the heire, not for any duty or seruice, but because he is the heire: yet by consequent it is giuen 10 in recompence of his obedience. He that forsakes father & mother—shall receiue a hundred fold more in this life, and in the world to come eternall life, Mark. 10. 29, 30.

III. Reward doth not alway presuppose debt, but is often free, for whereas it is said, Math. 5. 46. If you loue them that loue you, what reward shall ye haue? It is thus in Luk. 6. 34. What thāk 15 shall ye haue? by which we see that reward doth not alway signifie due debt, but thankefull remembrance, and gratious acceptance.

IV. Coloss. 3. 24. Eternall life is called the reward of inheritance, 20 [...]. whereby is signified, that it is not giuen, for our workes, but because we are the sonnes of God by adoption. Bellarmine answers, that it may be both a reward, & an inheruāce: a reward, because it is giuen to labourers vpon compact: an inheritance, because it is giuen to none, but those that are children. But the 25 word [...] translated reward, signifieth a gift freely giuen without respect of desert, it beeing all one with [...], as Bafil teacheth vpon the 7. psalme.

V. The Scripture teacheth that God giueth rewards foure waies. First, he giueth reward of due debt. in respect of merit: 30 thus he giueth eternall life, as a reward due not to our merits, but to the merits of Christ: for none can merit at the hands of God, but he which is God. Secondly, he giues a reward, in respect of his free and mercifull promise, and thus he rewards onely beleeuers. Thirdly, he giueth rewards to hypocrites, infidels, 35 heathen, &c. beeing neither bound by his owne promise, nor by their merit, whē they performe the outward works of the lawe, and lead a ciuill life conformable thereto, as when Ahab humbled himselfe before the Lord, 1. King. 21. And this God doth to the end he may preserue humane societie, and cō common [Page] honestie, and that he may testifie what he approoueth, and what he disliketh. Lastly, he giueth good successe in interprises, and attempts, according to his owne decree, and the order of diuine prouidence: which metaphorically is called a reward, Ezek. 29. v. 19. 20. because it hath a similitude thereunto, 5 as when wicked men through ignorance, doe that wickedly, which he hath iustly decreed shall come to passe, suffering them to fill their houses with the spoyle of the poore, which they haue for their work, as a man hath wages for his honest labour. Thus the spoyle of Iudea, is called the hire or reward 10 giuen to Tiglath. Pelassat for his Syrian warre. Isay 7. 20. and thus the spoyle of Egypt, is said to be wages giuen Nhebuchodonosar, for his seruice against Tyrus.

Further, let vs here obserue the different manner of speech which the Apostle vseth, in speaking of the flesh and of the 15 spirit. Of the former he saith, He that soweth to his flesh, &c. Of the latter, He that soweth to the spirit, not to his spirit, by which is signified, that what good so euer a man doth in beeing beneficiall to the ministery, in furthering the Gospel, &c. he doth it not by any goodnes that is in himselfe, but by the spirit of god, 20 who in euery good motion workes in vs the will, and in euery good action, the deed. Philip. 2. 13. therefore no man ought to flatter himselfe in this respect, or to think highly of himselfe, as though he had attained an extraordinary measure of sanctification, either for affecting, or effecting any thing that is good: 25 seeing, whatsoeuer good thing is in vs, is the gift of God, as Ierome saith. On the contrary, what euill soeuer a man doth, he Et Primasius in hunc locum. Dei dona sunt [...]cunque bona sunt. doth it of himselfe, God beeing neither the author, the furtherer, nor the abetter thereof.

Againe, we hence learne that all vnregenerate persons, are 30 sowers to the flesh, because that before their conuersion they do nothing but those things that are pleasing to the flesh: so that dying in that estate, they can reape nothing but corruption: therefore it hence followeth that Philosophers, heathen, and all meere ciuill, and naturall men, being such as neuer sowed 35 to the spirit, shall reape nothing but corruption, death, and condemnation, contrary to the opinion of some ancient, and moderne writers.

Further, obserue here, that though there be some that are Neuters in religion, luke warme gospellers, halting betweene [Page] two opinions, such as are neither fish nor flesh; yet in morall duties, there are no Neuters, nor mediators: for all men are ranged into one of these two ranks, either they are sowers to the flesh, or to the spirit.

Here also we see who are true worldlings indeede; to wit, Phil. 3. 1 [...]. such as mind earthly things, in spending themselues, their strēgth, 5 and witts, vpon the world, hauing all their care for it, and all their comfort in it: in the meane time, hauing little or no tast of the ioyes of the world to come, because they make their Paradise here vpon earth, and neuer looke for any heauen after this 10 life. As also who are spirituall men, namely, such as walke in the spirit, who though they liue in the world, in these houses of clay, yet are not of the world, because they set not their affections vpon it, but haue their conuersation in heauen, where Christ sitteth at Gods right hand. 15

This serues first of all, to discouer vnto vs our owne estate, whether we be indeede carnall, or spirituall: for if we sow to the flesh, that is, be alway poring, and digging in the earth with the mole, setting our affections vpon it, not referring the blessings of God, to his glorie, and the furtherance of the Gospel, but to 20 serue our own corrupt desires: we are fleshly minded, (though we pretend this, and that, and protest neuer so much) and continuing in this estate, we can expect nothing but the haruest of death and condemnation. Whereas on the contrarie side, if we sauour the things of the spirit, by setting our affections vpon 25 them, and seeking those things that are aboue, eftsoones lifting vp our hearts by secret groanes and ejaculations, for the enioying of them, we are spirituall men, and shall vndoubtedly in due time reape the haruest of eternall life.

Secondly, this bewraies the paucitie of spirituall men, euen 30 where the Gospel is professed: and how the world swarmes with multitudes of carnall, and fleshly minded men. For as in former times before the flood, they ate, they dranke, they bought, Luk. 17. 27. they sold, they planted, they built, that is, wholly addicted and deuoted themselues to these things: So in these latter daies (which 35 our Sauiour Christ prophecied should be a counterpaine of the former) the multitude generally in euery place doe wholly employ and spend themselues, in thinking, in affecting, in talking, in seeking, in following of worldly things, seldome (God knowes) or neuer minding the kingdome of God, or the righteousnes [Page] thereof, nor practising the Apostles rule, so to vse the world as though they vsed it not. 1. Cor. 7. 31.

Againe, here we see how the wisdome of God is counted follie, among worldly wise men: and how the wisdome of the world is foolishnes before God. For if a man sow to the spirit, in not following blind reason, nor corrupted affection, nor fashioning 5 himselfe to the guise of the world, nor seeking his owne good so much as the good of others, but denying himselfe, forsaking all (in his affection) for the Gospel of Christ, and contemning this temporal trash, in regard of the heauenly treasure; he is accounted in the world but a foole: whereas God accounts 10 him truly wise: for he is the wise merchant man who hauing found a pearle of great price, went and sold all that he had, and bought it. Matth. 13. 46. For the lesse he laieth vp for himselfe vpon earth, the more he treasureth vp for himselfe in heauen: 15 and though he seeme to sowe vpon the waters, yet after many daies he shall finde it againe. Whereas they that minde nothing but the world, in sowing to the flesh, are reputed wise and prouident men: when as God accounts them starke fooles: Thou Foole, this night shall they fetch away thy soule, and thē whose 20 shall those things be which thou hast prouided? and then it followeth, Luk. 12. 20, 21. So is he that gathereth riches to himselfe, and is not rich in God. For the more they treasure vp riches, the more they treasure vp to themselues wrath against the day of wrath. Rom. 2. 5. and fatte themselues against the day of slaughter. Iam. 5. 5. 25

Lastly, we are here warned to take heede of the Deuills sophistrie. It is a notable policie, one of the cunningest stratagemes the Deuill hath, in good things commanded, to seuer the meanes from the ende: and in euill things forbidden, to seuer the ende from the meanes He laboureth to seuer the means 30 from the ende, by perswading a man that he may come to the ende though he neuer vse the meanes, that he may reape eternall life, though he neuer sow the seedes of the spirit in this life. But we must know, that as he which runneth not at all, can neuer gaine the garland: he which laboureth not in the vinyard, 35 the labourers wages: he that neuer sowes, can neuer reape. So he that runneth not in the race of Christianitie, shall neuer attaine the crowne of happines, and felicitie: he that laboureth not in the Lords vineyard, the recompence of reward: he that in this life soweth not to the spirit, shall neuer after this life [Page] reape life euerlasting. For we may not dreame of a good haruest, without a good seede time, of sowing nothing to reape something, or sowing tares to reape wheate. Againe, he seuereth the end from the meanes, by perswading men that they may vse the meanes and neuer come to the end, that though they sow to the flesh, yet they shall not reape corruption. Thus 5 he perswaded Eue, that though shee did eate of the forbidden fruit, yet shee should not die the death, nay shee should not die at all, but her eyes should be opened, and she should be as God himselfe, knowing good and euill. But we are to be vndoubtedly 10 resolued of this, that God hath linked with an yron chain, the pleasure of sinne, and the punishment thereof: that as he that follows a riuer, must needes at length come to the Sea: so he that followes the course and streame of his sinnes, must needes come at the length to the gulfe of eternall destruction. 15

9 Let vs not therefore be wearie of well doing: for in due season we 20 shall reape, if we faint not.

In these words, the Apostle expounds the fift generall rule appertaining to all sorts of men: and in it he ascendeth from the hypothesis to the thesis, that is, from the particular, to the generall, 25 shewing that we ought not to faint in any good course, either in doing good to them that labour amongst vs, and are ouer vs in the Lord, and admonish vs; nor yet in beeing beneficiall vnto others. And this verse dependeth vpon the former, (as the 30 word therefore doth implie) by way of necessarie illation, and consequence: for seeing that they which continue in well doing, in sowing to the spirit, shall of the spirit reape life euerlasting, v. 8. therefore no man ought to be wearie of well doing. It consisteth of two parts: of a rule, or precept, in the former part of the verse, Let vs not therefore be wearie of well doing: and 35 a reason of the rule, or a motiue to incite vs to the performance thereof, in the latter part: for in due season we shall reape, if we faint not. In the rule, the Apostle speakes that plainely, which in the former verses he had deliuered more obscurely: for here he expounds himselfe, what he meant by sowing to the spirit, namely, [Page] doing of good, or (as it is in the next verse) doeing of good vnto all, which may also appeare by that which followeth, we shall reape, if we faint not, that is, we shall reape the fruit of that which we haue sowne to the spirit, if we faint not: therefore to sow to the spirit, is nothing els, but to doe good. Now, by well doing, the Apostle meaneth not onely the outward worke, 5 whereby our neighbour is furthered, helped, relieued; but the doing of it also in a good manner, and to a good ende; so, as it may be a good worke indeede, not onely profitable to our neighbours, and comfortable to our selues, but acceptable to 10 God. This is a most necessarie precept: for most men are soone wearie of a good course, like to these Galatians, who beganne in the spirit, but beeing wearie of that walke, turned aside, and made an ende in the flesh. Gal. 3. 3. Like Ephraim and Iudah, whose goodnes was as a morning cloud, and as the morning dowe which vanisheth away. Hos. 6. 4. This wearisomnes in well doing 15 hath seased vpon the most: euen vpon all drowsie professours, (which are the greatest part,) as may appeare by this, in that some, if they be held but a quarter of an houre too long, or aboue their ordinarie time; are extreamely wearie of hearing the word. And as for duties of mercie, and liberalitie, putting 20 vp iniuries, and tolerating wrongs, they are readie to make an ende as soone as they begin. And as for Prayer and thanksgiuing, and other parts of the worship of God, most men say in their hearts with the old Iewes, what profit is it that we keepe 25 his commandements, and that we walke humbly before the Lord of hosts? Malach. 3. 14. nay they count it a wearines vnto them, and snuffe thereat. Malach. 1. 13. Hence it is, that the Holy Ghost is so frequent in stirring vs vp to the performance of all good duties, with alacritie, and chearefulnes, and so often in rousing vs from that drowsines and deadnes, wherewith we 30 are ouerwhelmed. Luk. 18. 1. Our Sauiour Christ propounds a parable to this ende, to teach vs, that we ought alwaies to pray, and not to waxe faint. Eph. 3. 13. I desire (saith Paul) that ye faint not at my tribulations. 2. Thess. 3. 13. And ye, brethren, be not 35 wearie in well doing. And so in this place, Let vs not therefore be wearie of well doing.

Nowe the reasons which make men so wearie of wel doing, are in generall these three. First, the strength of the flesh, which euen in the regenerate is like the great gyant Goliah, in comparison [Page] of poore Dauid. Secondly, the weakenesse of the spirit, and spirituall graces. Thirdly, the outward occurrences, and impediments of this life. In speciall they be these. First, men by nature are wolues one to another. Esay. 11. v. 6. and so they continue, til this woluish nature be mortified, and renued by grace, beeing so farre from helping, furthering, releeuing, tollerating 5 one another, or performing any other dutie of loue, that contrarily, they are readie to bite, and deuoure one another. Gal. 5. 15. Secondly, oftentimes it commeth to passe, that other mens coldnesse doth coole our zeale, their backewardnesse, slacketh 10 our forwardnesse. Thirdly, many thinke it a disgrace and disparagement vnto them, to stoope so lowe, as to become seruiceable vnto their inferiours. Fourthly, there are many things which discourage vs from well doing, either the partie is vnknowne vnto vs, as Dauid was to Naball (for which cause he 1 Sam. 25. 10. 15 would not releiue him in his necessitie:) or eise seemeth vnworthy of our helpe, being such as through rior, harlots, lewd company, hath brought himselfe to miserie and beggerie. Or such as reward vs euill for good, hatred for our good will: or such as are querulous, alwaies complaining, though neuer so well 20 dealt withall: all which make men cold in the duties of loue. Fiftly, some there be which faine dangers and cast perils, which hinder them from doing the good they should: The slothfull person saith, a lyon is in the way, &c. Lastly, the manifold occasions and affaires of this life, doe so distract the minde, as that a 25 man is soone wearied, yea in the best things. Besides, many see no reason why they should spend themselues, in doing good vnto others.

Now to all these obstacles, and pul-backs, we are to oppose the Apostles precept, Let vs not be wearie of well doing For verely, 30 if the consideration of these small occasions, and rubbes that lie in our way, daunt and dismay vs, and so stoppe our course, we shall neuer be plentifull in good workes: we may happly put our hand to the plowe, but a thousand to one we Luk. 9. 61. shall looke backe againe: with Lots wife cast a long looke toward 35 Gen. 19. [...]6. Sodom; and with the Israelites in our hearts turne againe into Egypt. For as he that obserueth the winde shall not sowe, and as he that regardeth the cloudes, shall neuer reape. Eccles. 11. 4. So he that regardeth the ingratitude of some, the euill example of others, the manifold distractions, and occurrences of this life; [Page] and shall cast perils in carnall wisdome, of this, and that trouble, or inconuenience, that may ensue, shall neuer doe his dutie as he ought.

And assuredly, he that fainteth in a good course, and giueth it ouer before he come to the ende, is like vnto the slothfull husbandman, who hauing plowed and tilled, and in part sowed 5 his ground, giueth ouer before he haue finished it; and so, either the parching heate doth wither it, or the nipping colde doth kill it, or the foules of the aire deuoure it.

Now most men are sicke of this disease, which shewes the 10 greatnes of our corruptions, and that the best Christians haue a huge masse or lumpe of sinne in them, and but a sparke of grace; in that they are seldome or neuer wearie in scraping together of riches, in following their pleasures, in pursuing honours, and hunting after preferments: and yet are quickly wearie 15 in duties of pietie, iustice, and mercie, albeit they haue an vnspeakable reward annexed vnto them.

Well, whatsoeuer the corrupt practises of men be, let vs learne our dutie, to goe forward without wearinesse, nay to do good with chearefulnesse, as Paul saith of himselfe, Philip. 20 3. forgetting that which is behind, and indeauouring himselfe to that which is before. Let vs consider that it is the propertie of a liberall minde, to deuise of liberall things, and to continue his liberality, Esay. 32. 8. Neither is this all, not to be wearie, or to persist & continue, but we must proceede on from strength to strength, 25 and bring forth more fruite in our age, Psal. 92. 14. as the Church of Thiaiyra, whose workes were more at the last, then at the first, for which shee is worthely praised by our Sauiour Christ, Reuel. 2. 19. It was the motto of Charles the fift, Plus vltra, and it ought to be euery Christiās motto to striue to perfectiō, & as 30 the Apostle exhorts vs, To be steadfast, immoneable, and not to make stay there, but to be aboundant alwaies in the worke of the Lord. 1. Cor. 15. 58. And that we may doe this indeed, we must set this downe as a certaine conclusion, that we will not recoile, nor giue backe, come what will come: and withall we must labour 35 to quicken our dull and drowsie spirits, to girde vp the loynes of our mindes, to strengthen our weake hands, and our feeble knees, by publike and priuate exercises of reading, praier, meditation, conference, &c.

Thus much of the rule: nowe followeth the reason of the [Page] rule, or the motiue to incourage vs to the performance of this dutie, for in due season we shall reape, if we faint not, as if he should say more fully, thus, Let vs be assured of this, that continuing and increasing in well doing, our labour is not lost, nor spent in vaine. 1. Cor. 15. 58. for though we imagine that we labour in vaine, and spend our strength in vaine (as the Prophet speaketh) 5 yet our worke is with the Lord, and our labour with our God, Esay, 49. 4. And albeit we may seeme to our selues and others to cast away our goods in beeing beneficiall vnto some, and (as the wiseman speaketh) to sowe vpon the waters; yet after many daies we shall finde them againe. Eccles 11. 1. In the motiue there 10 be three things contained. First, the reason it selfe, which is a promise of reward We shall reape. Secondly, the circumstance of time, when this haruest shall be reaped, we shall reape in due season. Thirdly, the condition that is required on our parts, that 15 we may reape, if we faint not. Of these in order, and first of the reason or promise it selfe.

Whereas the Apostle to the ende we may not be wearie of a good course, doth encourage vs to proceed on, by setting before our eies the promised reward, I gather, that we may encourage, 20 animate, and excite our selues to the performance of all good duties, by the consideration of the heauenly haruest which we are to reape, and the crowne of glorie we are to receiue after this life; as the husbandman doeth sowe in hope that he shall reape: and though seed time be painefull and chargeable 25 vnto him, yet he giueth not ouer for all that, but comforteth himselfe with the expectation of the haruest, which will fully quite his cost, and recompence his labour. That this is a truth, it may appeare by sundrie arguments: by precept, by promise, by practise, by reasō. For precept. It is the cōmandemēt of Christ we 30 should make vs friends of vnrighteous māmon, or of the riches of iniquitie, that when we shall want, they may receiue vs into euerlasting Tabernacles, Luk. 16. 9.

For promise, besides this place (which is very pregnant to the purpose) Paul exhorts seruants that whatsoeuer they doe, they would doe it heartily, as to the Lord, and not to men, knowing that of 35 the Lord they shall receiue the reward of inheritance. Coloss. 3. 23, 24. And generally what good thing soeuer a man doth the same shall he receiue of the Lord, whether he be bond or free. Eph. 6. 8. He that forsakes father and mother, &c. for Christs sake, shall receiue[Page]a 100. fold more in this life, and in the world to come life euerlasting. Math. 19. 29. These and the like promises were to no purpose, if it were not lawfull for vs to looke to the reward, & if we might not by considering of it, incite and stirre vp our selues, to greater alacritie in the course of Christianitie, in making vs more seruent and frequent in the duties of pietie. 5

Thirdly, it may be prooued by the practise of the saints of God: Abraham was contented to forsake his natiue countrie at the commaund of God, and to dwell in a strange land, yea and that in tents, because he looked for a cittie hauing a foundation, whose builder and maker is God, Ebr. 11. v. 9. 10. Moses esteemed 10 the rebuke of Christ greater riches then the treasures of Egypt, because he had respect vnto the recompence of reward, v. 26. Christ (whose example is without all exception, beeing exemplum indeficiens as the Schoole-men speake) did sweeten the bitternes of the crosse with the consideration of the glorie which a little 15 after he was to inioy, for so the Apostle saith, that for the ioy that was set before him, he endured the crosse, & despised the shame. Ebr. 12. 2. The Colossians are commended by the Apostle, for that they continued, and increased, in faith to God, and loue to mā, 20 for the hopes sake that was laid vp for them in heauen, Coloss. 1. 5. And Paul shewes this to haue beene the practise, and to be the dutie of all the saints of God, so to runne that they may obtaine, 1. Cor. 9. 24.

Lastly, it may be prooued by reason. For first, that which is the end of our actions, ought to be considered of vs, as a means 25 to stirre vs vp to the attaining of this ende: therefore seeing the ende of our faith, and hope, is eternall life. Rom. 6. 22. Ye haue your fruit in holinesse, and the end euerlasting life. 1. Pet. 1. 9. Receiuing the reward of your faith, the saluation of your soules. Therefore we may, nay we ought to cast our eies vpon it, & to direct 30 all our actions for the attaining of it. Secondly, if the labourer worke, not in regard of the common good onely, but also with respect of his wages: he that runneth a race, to attaine the garland: if the husbandmen set and sow, plant and plowe, in hope to reape a haruest, & to receiue some fruite of his labours: It is 35 lawfull for Christians also to doe good in regard of eternall reward, for that is the Apostles reason, 1. Cor. 9. 25. They that trie masteries abstaine from all things, that they may obtaine a corruptible crowne: but we for an vncorruptible. It is Saint Iames his [Page] reason, Iam. 5. 7, 8. as the husbandman waiteth for the pretious fruit of the earth, and hath long patience for it, vntill he receiue the former and the latter raine; So must we be patient, and settle our hearts, for the comming of the Lord draweth neare, and he will recompence euery man according to his workes. Thirdly, if it be lawfull for a man to abstaine from sinne, for feare of eternall 5 punishment, and torment in hell, (as we know it is,) Matth. 10. 28. then it is lawfull to doe good, in hope of eternall reward. It will be saide, that it is the propertie of a mercenarie hireling to looke for reward I answer, it is the propertie of a hireling to 10 looke onely, or principally for his hire, either not minding the glorie and honour of God, or lesse respecting it, then his owne priuate aduantage; so that when the hope of his gaine is gone, he leaueth his charge, and flieth away: like the Popish Monks, who were right hirelings indeede: for they minded nothing but 15 their owne commoditie, according to the old saying, No penie, no Pater noster. But to looke to the recompence of reward in the second place, after the glorie of God, the performāce of our dutie, and discharge of a good conscience, is no propertie of a hireling; seeing God hath promised to giue to them which by 20 continuance in well doing, seeke glorie, and honour, and immortalitie, eternall life. Rom. 2. 7.

By this that hath beene said, we may see the impudencie of the Rhemists, who in their marginall notes vpon Luk. 14. 1. Ebr. 11. 26. and Apoc. 3. 5. doe notably slander vs and our doctrine, 25 in auerring that we teach, that no man ought to doe good in respect of reward: the like may be said of Cardinall Bellarmine, de Iustificat. l. 5 [...]8. de Iustif & mer. Sect. 4. memb. 5. concl. 15. Bintfeldius, and others. For this is our constant doctrine, that we may, and ought, to stirre vp our dulnes to all chearefulnes, in the discharge of our dutie, by setting before our eyes the reward 30 which is promised. Yet so, as that we ought not onely, nor principally, to respect the reward: for the zeale of Gods glorie, the care and conscience we haue to discharge our dutie, ought rather to mooue vs to be plentifull in good workes (in lue of thankfulnes vnto God for the riches of his mercie) then the 35 greatnes of the reward; seeing we ought to do our dutie, though there were no heauen, no hell, no reward, no punishment, no Deuill to torment, no conscience to accuse; the very loue of God ought to constraine vs. 2. Cor. 5. 14. And here we must with thankfulnes acknowledge the endles loue and mercie of God [Page] towards vs, seeing that, when he might exact strict obedience without any promise of recompence for our labour: nay, when he might shiuer vs in pieces with his yron scepter, yet as Abashuerosh did to Queene Esther, he holdeth out his golden scepter vnto vs in the preaching of the word, that we might lay hold of it, and by it apprehend eternall life. Yea it pleaseth him 5 to winne vs by gifts, to incite vs by rewards, to allure vs by promises, in giuing his word, that if we giue we may looke to receiue (though not for our merits, yet through his mercy:) if we bestowe transitorie goods, we shal receiue a durable substance. If a cuppe of cold water, Gods kingdome. Matth 10. 12. 10

The second generall point, is the circumstance of time, when we shall reape, to wit, in due time. This due time may be vnderstood in part of this life: for godlines hath the promise of this life, as well as of the life to come, and the works of mercie haue beene euen in this life recompenced to the full. The widow 15 of Zanepta for entertaining the Prophet Eliah, was miraculously sustained in the dearth: the meale in her barrell did not wast, and the oyle in her cruise did not diminish. 1. King. 17. 16. And so the Shunamite for the like kindnes shewed to the Prophet Elizeus, beeing barren, obtained a sonne: and when he 20 was dead, shee obtained him to life againe, 2. King. 4. as the widow of Sarepta did hers at the praier of Eliah. 1. King. 17. 23. Foras God doth alwaies giue to his children in this life the first [...] of his spirit: so he doth often giue them the first fruits of their labours, as a tast of their future felicitie, and an earnest of 25 that happines which after they shall fully enioy. Our Sauiour Christ saith, he will reward them an hundred fold in this life. Matth. 19. But this due time is properly meant of the life to come, which hath two degrees, the first is at the day of death, when the soule entreth into happines: the second, at the day of 30 iudgement, when both soule and bodie (beeing reunited) shall be put in full possession of eternall glorie, and felicitie: for then they shall be rewarded according to their workes; not so much as a cuppe of cold water which they haue giuen to releeue the 35 Saints of God, but shall be recompenced to the full. Matth. 10. 42.

Use. Seeing God hath set downe a set and certen time when we are to reape, it is our dutie with patience to expect it, as the husbandman doth; who hauing sowed his field doth not looke [Page] for a croppe the next day, or weeke, or moneth: but patiently expecteth the haruest, that he may receiue the pretious seede of the earth. For he is too vnreasonable, who hauing sowed in September, looketh for a croppe in October: he must waite for the moneth of August, till the haruest, and in the meane time indurestorme and tempest, winde and weather, snow and raine, 5 haile and frost. So we must sow our seede, and sow plentifully, still expecting the fruite of our labour with patience, till the great haruest come, the great day of retribution, in which God will seperate the wheat from the chaffe; gathering the one into 10 his garners, and burning vp the other with vnquenchable fire. Matth. 3. 12. Let vs consider the example of God, who doth patiently expect, and (as I may say) waites our leisure when we will turne vnto him, that he might haue mercie vpon vs. Esa. 30. 8. he waiteth at the doore of our hearts, and standeth knocking to be let in, Apoc. 3. 20. nay he calleth vnto vs standing without, 15 Open vnto me my sister, my loue, my doue, my vndefiled: for my head is ful of dew, and my lockes with the droppes of the night. Cant. 5. 2. Wee vnto thee Ierusalem, will thou neuer be made cleane? when will it once be? Ier. 13. 27. More particularly, Gods wayting and 20 expecting is set downe in Scripture by sundrie degrees. First, he waiteth all the day long. Esa. 65. 2. I haue stretched out my hand all the day long, to a disobedient and gainsaying people. Secondly, fourtie daies together, Yet fourtie daies, and Niniue shall be destroied. Ion. 3. 4. Thirdly, all the yeare long, as the husbandman 25 doth; I looked for grapes, and loe wild grapes. Esa. 5. 4. Fourthly, he expecteth our amendement, many yeares together. Luk. 13. 7. Behold, these three yeares haue I come and sought fruit on this figtree, and find none. Fifthly, the Lord suffered the manners of the Israelites fourtie yeares in the wildernes. Psal. 95. 10. Act. 13. [...], not [...], as some would haue it. 30 18. Sixtly, the long sufferance of God (as Peter saith, 1. Epist, 3. 20.) did patiently expect the conuersion of the old world, all the while the Arke was in preparing for the space of an hundred and twentie yeares. Seuenthly, he expected the Canaanits, and Amorits, for the space of foure hundred yeares, yea he suffered 35 all Gentiles to wander in their owne waies, and in the vanitie of their minde almost for three thousand yeares together. Act. 14. 16. Now if God be so patient in expecting our amendement from day to day, from yeare to yeare; we ought to be patient in expecting the accomplishment of his promises day [Page] after day, and yeare after yeare, as we are commanded. Habac. 2. 3. Though the vision tarie, yet wait for it, for it shall surely come, and shall not stay: and though it be long before we reape any fruit of our labours, yet let vs with patience expect it, for in due season we shall reape, if we faint not. For, if God wait vpon vs, 5 not for his owne good, but for ours; what a shame is it, that we will not waite vpon him, in tarrying his good leisure, for our owne good? The dumme and s [...]nsles creatures may set vs to schoole in this point: for they expect with a feruent desire to be deliuered from the bondage of corruption, into the glorious libertie 10 of the sonnes of God. Rom. 8. 19, 20. and as the word signifieth, they expect with a longing desire, euen with thrusting forth their [...]. heads, as the poore prisoner that is condemned doth, who eftsoones putteth forth his head out of the window, in a continuall earnest expectation of the gratious pardon of the Prince. It 15 is our parts therefore to waite as Dauid did, who saith of himselfe, Psal. 69. 3. I am wearie of my crying, my eyes faile me whilst. I waite for my God. For if we giue ouer our patient expecting, and faint in our minds, seeking to anticipate this DVE TIME, this period which God hath prefixed in his vnchangeable will, 20 (more immutable then the lawes of the Medes and Persians) a thousand to one but we runne for helpe, either to the witch of Endor, as Saul did, 2. Sam. 28. or to the wizzard of Pethor, as Balack did, Numb. 22. or to the sorcerer and figure-flinger of Babel, as Nebuchadnetzer did, Ezek. 21. 21. or if all these faile, 25 (as commonly they doe) we either breake out into open blasphemie, as the king of Israel did, 2. King. 6. 33. Behold this euill commeth of the Lord, should I attend on the Lord any longer? or in the depth of discontent, we play the desperate part of Razez, and lay violent hands vpon our selues. 2. Macchab. 14. 41. 30

The third thing to be considered, is the condition required on our part, that we may reape in due time; set downe in these words, if we faint not. The wordes in the originall are thus: we shall reape in due time not fainting: which may be (and are of [...]some) taken in a double sense: either as a promise, or as a condition. [...]. a Occumen. in hunc locum, & alii. 35 As a promise, thus, If we be not wearie of well doing, we shall reape in due season without all fainting and wearines, either to the bodie, or minde, that is, we shall reape with all ioy and comfort, as it is Psal. 126. 5, 6. They that sow in teares, shall reape in ioy: and they that went weeping and caried pretious seede, [Page]shall come againe with ioy, and bring their sheaues with them. As a condition, that if we continue constant in well doing to the end without fainting, we shall reape in the time that God hath appointed: and in this sense it is to be taken in this text, to wit conditionally, as it is well translated, if we faint not.

We are further to consider that there is a double fainting, 5 one of the bodie, another of the minde. The bodily fainting which commeth by labour, and toyling, is not here meant, seeit doeth nothing impeach the goodnesse of the worke, (it is an argument rather of the soundnesse and sinceritie thereof:) but the spirituall fainting is that which is to be seared, because it 10 maketh our labour all in vaine. And this spirituall fainting is two fold: the first is, the slaking and remitting some what of our course, and this hath, and doeth befall the Saints of God, as we may see in the example of the Church of Ephesus, which left her 15 first loue. Apoc. 2. 4. Yea all the saints of God haue their turbida intervalla, troubled and distempered fits, sometime in the full, sometime in the wane, sometime zealous and forward in the seruice of God, sometime againe heauie and backeward, &c.

The second is such a fainting & languishing, that we cleane 20 giue ouer our course, of which Paul speakes, 2. Cor. 4. 16. therfore we faint not, but though our outward men perish, yet the inward man is renewed daily. And the author to the Hebrewes, we must consider Christ, who endured such speaking against of sinners, least we should be wearied, and faint in our soules. Heb. 12. 3. And againe, 25 ver. 5. Despise not the chastening of the Lord, neither faint whē thou art rebuked of him. This fainting is meant in this place.

Whereas Saint Paul saith we shall reape, if we faint not, he signifieth, that we must perseuere and continue to the ende, otherwise we cannot looke to reape the haruest of eternall happinesse. 30 It is nothing but constancy and continuing in well doing, Finis coronatopus. Of all ve [...]tues it is onely constancie is crowded. Non caepisse, sed persecisse virtutis est. that doeth crowne all our good works. Be constant (saith our Sauiour Christ to the church of Smyrna, Apo. 2. 10.) and I will giue thee the crowne of life▪ Ierome saith, It is the propertie of true vertue, not to beginne well, but to ende well. Paul blameth these Galatians for beginning in the spirit and ending in the 35 flesh: and Christ shewes what a shame it is to him that beginneth to build and cannot finish it: it is as good neuer a whit as neuer the better: nay his condition is better that never began, then that of Iudas, whose end was worse then his beginning. [Page] Leuit. 3. 9. the taile of the sacrifice was commanded to be offered vpon the altar, by which was signified, that in euery good worke we must not onely begin, but continue in it to the end, and sacrifice the ende of it to God, as well as the beginning: otherwise we loose our labour, and misse our reward, therefore Saint Iohn biddeth vs looke to our selues, that we loose not the 5 things which we haue done, but that we may receiue a full reward. 2. Ioh. v. 8. The labourers in the vineyard came at sundry times, some in the morning, others at the third, others at the sixt, and ninth, others at the twelfth houre of the day, yet none receiued 10 the labourers wages, but those that continued in the worke to the ende, Matth. 20. God is Alpha and Omega, and therfore requireth a good ende, as well as a good beginning, and it is our dutie not onely to obey the commandement of Christ, venite ad me, come vnto me, Matth. 11. 28 but that also, manete in me, abide 15 in me, Ioh. 15. 4. for he onely that continueth to the ende shall be saued. Matth. 24. 13.

Further, whereas the Apostle saith, we shall reape, if we faint not. It may be demanded, whether the Saints doe so faint at any time, that they finally fall away? To which demaund I answer 20 in a word, that they doe not, nay they cannot totally and finally fall from grace. For first, if any thing should make them fall away, it is sinne; but they cannot sinne, because the seede of regeneration and grace remaineth in them. 1. Ioh. 3. 9. And though the Church sleepe, yet her heart waketh, Cant. 5. 2. And if any 25 thing make them faint, it is affliction and persecution, but these and all other crosses worke together for the best vnto them that loue God, Rom. 8. 28. And therefore these are no hinderances but furtherances rather to their saluation. Secondly, they are built and founded vpon the promise of God, I will put my spirit 30 into their hearts, so that they shall not depart from me. Ierem. 32. 40. Therefore Christ doth so preserue them by his power, preuent them by his grace, guard and guide them by his spirit, that they shall neuer fall away, and that none shall plucke them out of his hand. Ioh. 10. I adde further, that they are built vpon the 35 trueth and fidelitie of his promise, God is faithfull and wil not suffer you to be tempted aboue that you be able, but will giue the issue with the temptation, that ye may be able to beare it. 1. Cor. 10. 13. Thirdly, vpon the praier of Christ, who praied that they might be kept from euill. Ioh. 17. 15. that they might be one in the Trinitie,[Page]as he in the father, and the father in him. v. 21. that they may be with him, and see his glorie. v. 24. Now Christ was alway heard in that which he praied for. Ioh. 11. 42.

Lastly, vpon the life of Christ, which is communicated to all his liuing members, Gal. 2. v. 20. When Christ which is their life shall appeare, then shall they also appeare with him in glorie. Coloss. 5 3. 4. Quest. If they cannot altogether faint and fall away, why doth the holy Ghost make a doubt of it, as though they might? Ans. It is the will of God to mooue vs to perseuerance, and to stirre vp our dulnesse by such speeches, that we should not be 10 wanting to our our selues in the vse of the meanes.

10. While we haue therefore time let vs doe good vnto all men, 15 but specially to them which are of the houshold of faith.

In these words the Apostle doeth iterate the conclusion propounded in the sixt verse, as also in the ninth verse immediately 20 going before; that we should doe the good we can, while we haue time; and withall he doeth illustrate it both by the obiect to whome we must doe good, and by the circumstance of time, howe long we must continue therein. And herein he answereth a secret demande, which might be made vpon the former 25 rule, for whereas it might be thought that the Gentiles which professe not the same religion with vs, were to be neglected, or at least, not so respected (as we reade, Act. 6. v. 1. the Gretians were neglected of the Ebrewes in their daily ministerie) the Apostle answereth, that we must not restraine our boū tie 30 and goodnesse onely to those that are of the same religion with vs, but enlarge it vnto all, We must doe good vnto all men, but specially to them of the houshold of faith.

In the words we may consider three things First, the dutie it selfe, Let vs doe good Secondly, the obiect or persons to whome we must doe good, which is laid downe comparatiu [...]ly, we must 35 doe good to all, but specially to those that are of the houshold of faith. Thirdly, the circumstance of time, when and how long we are to doe good, whilest we haue time; of these in order, and first of the dutie.

[Page] This generall dutie of doing good is recommended vnto vs by sundrie arguments. The first may be taken from the maine ende and scope of a mans life in this world, which as Paul signifieth in this place, is nothing else but to doe good: and this doing of good standeth in three things: the first concerneth God, in praysing, magnifying, and adoring his holy name. Dauid 5 had an eie to this ende, when he desired to liue for no other ende, but that he might praise God, O let my soule liue and it shall praise thee. The second concerneth our selues, in seeking the kingdome of God, and the righteousnesse thereof, by making 10 our calling and election sure by good, 2. Pet. 1. 10. This ende of a mans life Salomon intimateth, when he saith, Let vs heare the end of all; feare God and keepe his commandements, for this is the whole dutie of man. Eccles. 12. v. 13. The third concerneth our brethren, in doing good vnto them so farre forth as possibly 15 we can in the compasse of our calling: for it is the ende of euery mans calling, in seruing of men to serue God; and this is that which Paul vrgeth in this place, to be beneficiall vnto all.

The second may be taken from the example of God himselfe. We must doe good to them that hate vs, that we may be the 20 children of our heauenly father. Matth. 5. v. 44, 45. For we are more conformeble vnto God in doing good vnto others (it beeing an essentiall propertie in God to doe good to euery man, seeing that euery creature doth drinke, or at least taste of the sweet cuppe of Gods goodnesse. Psal. 145. v. 9.) then in receiuing 25 good from them: for he receiueth nothing from vs, as Dauid saith, My goodnesse reacheth not to thee, Psal. 16. v. 2. To the exāple of God we may add the exāple of godly kings. The cheifest praise and commendation of Hezekiah, and Iosiah, is noted by their goodnesse. Concerning the rest of the acts of 30 Hezekiah and his GOODNESSE, they are written—2. Chron. 32. 32. Concerning the rest of the acts of Iosiah & his GOODNESSE, doing as it was written in the Lawe of the Lord, beholde, they are written—2. Chron. 25. 26, 27. And this excellent name of goodnesse or bountifulnesse, was (as 35 it may seeme) by the Lawe of nations, ascribed to Princes and Potentates, in that it best beseemed them, as in name, so in the vertue it selfe, to expresse the diuine nature of God by, and therefore they were called [...], that is, bountifull benefactors, or gratious Lords. Luk. 23. 25.

[Page] The third is drawne from testimonie, diuine, and humane. Our Sauiour Christ saith, It is a blessed thing to giue, rather then to receiue. Act. 20. 3. that is, to doe good, rather then to receiue good. Orat 27. d [...] pauperum amore, [...]. Nazianzen saith, that a man doth resemble good in no propertie so much as in doing good. And the heathen Orator 5 Demosthenes could say, that [...]. Bonum prophylacticum vel conservativum: congregativum: communicativum. doing of good, and speaking the truth, makes vs most like to God himselfe.

But to consider this more particularly. Goodnes is threefold. Preseruing, Vniting, Communicating: in all which particulars we are to practise this dutie. And first, for the preseruing goodnes: we must doe good not onely to our selues, but to others also, in 10 labouring to keepe and preserue them from the contagion of finne, from falling from grace, or backsliding from their holy profession, by all good meanes, as by good example, and by gratious speeches seasoned with salt, &c. as Barnabas did, who comming to Antioch and seeing the grace of God that was giuen 15 them, was glad, and confirmed them therein, exhorting them that with purpose of heart they would cleaue vnto the Lord. Act. 11. 22. and for this cause (as I take it) it is added, v. 23. that he was a good man, and full of the holy Ghost, and faith.

The Vniting goodnes, is likewise to be practised, in setting 20 men at Vnitie, in reconciling those that are at variance, in making peace and amitie, where there is nothing but enmitie and dissention: for, for this cause Christ calleth peace-makers, the children of God. Matth. 5. 10. because herein they liuely resemble the goodnes of God their heauēly father, as any sonne doth 25 resemble any qualitie or propertie in his naturall father: for he maketh men to be of one minde in one house. Psal. 67.

The Communicating goodnes (beeing especially vnderstood in this place) hath foure degrees. First, for temporall things we must communicate to the necessities of the Saints, Rom. 12. 13. 30 And for spiritual blessings we must remēber the saying of Peter, Let euery man as he hath receiued a gift so minister the same vnto others as good disposers of the manifold grace of God. 1. Pet. 4. 10.

Secondly, we must be plentifull in the workes of mercie, not contenting our selues with this, that we are beneficiall to some 35 in releeuing them in their wants and necessities: but we must be rich in good workes. 1. Tim. 6. 18. Charge them that are rich in this world, that they be not high minded, that they doe good, and be rich in good works, readie to distribute and to communicate. We [Page] must be like Tabitha (or Dorcas) who cloathed the poore with the garments which shee made at her owne proper cost and charges, Act. 9. 39. and for this cause the holy Ghost giueth this testimonie of her, that shee was rich or full of good works & almes which shee did. v. 36. like to the vertuous woman, Prou. 31. 20. who openeth the palme of her hands to the poore, and stretched 5 out her hands to the needie: like Iob, of whome it is said that the loynes of the poore blessed him. Iob. 31. 20.

Thirdly, we must be much in goodnes (as the Scripture speaketh of God) that is, abundant in goodnes, in communicating 10 vnto others abundantly those blessings which the Lord hath stored vs withall: not onely in louing our brethren, for which the Thessalonians are commended, that their loue one towardes another did abound; but in a liberall supplying of their wants, as Paul exhorts the Corinthians, that as they did abound in faith and loue, so they would abound in rich liberalitie. 2. 15 Cor. 8. 7. as good Obadiah did, in spending his liuing, and venturing his life, in hiding an hundred of the Lords Prophets, from the furious rage of wicked Iesabel. 1. King. 18. 13. 20

Lastly, we must be exceeding or superabundant in goodnes; in exceeding measure (if it may be) in doing good: like the poore widow who had rather want her selfe, then be altogether wanting in contribution to the treasurie of the Lords Temple: and therefore though it was but two mites which shee cast into the Corban, yet Christ preferred it before all the 25 rich mens offerings beeing put together, in that they gaue of their superfluitie, but shee of her penurie, cast in all that shee had, euen all her liuing. Luk. 21. 4. It is well said by S. Ambrose: We must releeue the wants of others according as we are able, and sometime Offic. l. 2 c. 28. Necessitates aliorum quantū possnmus iuvare debemus, & plus interdū quam postumus. 30 euen aboue our abilitie, as Paul witnesseth of the Corinthians to their great commendation, that to their power, & beyond their power, they were willing, 2. Cor. 8. 3.

Further, in doing good, we must obserue these rules. I. We must doe good of that onely which is our owne: for we 35 may not cut a large and liberall shine of another mans loafe (as the common saying is) we may not steale from one, to giue to another: or deale vniustly with some, that we may be mercifull to others: or robbe Peter, to cloath Paul. The Lord abhorreth euen burnt offering, if it be of that which is gotten by rapine [Page] and holocaustum de rapina. spoile. Esa. 61. 8. and hence it is that Dauid would not offer burnt offering without cost, of that which was not his owne. 1. Chron. 21. 24.

II. We must doe good with chearefulnes and alacritie, for God loueth a chearefull giuer. 2. Cor. 9. Ambrose saith fitly and Offic. l. 1 c. 30. Beneficentia ex benevoleutia munate debet, affectus [...]uus nomen imponit operi tuo. finely to this purpose, Well-doing ought to proceede from wellwilling: 5 for such as thine affection is, such is thy action. Therefore if we giue, we must doe it freely, otherwise it is no gift: for what more free then gift? therefore we may not play the hucksters in doing good, for that doth most blemish the excellencie of 10 the gift: for as Lactantius saith, Danda beneficia non foeneranda. Instit. divin. lib. 2. cap. [...].

III. We must so doe good, as that we doe not disable our selues for euer doing good; but may continue in well doing, and as the Psalmist speaketh, bring forth more fruit in our age. Psal. 92. 14. Salomon commands that the streames of our wells should flow to others, yet so, as that the fountaine be still our owne. Psal. 112. 5. Prou. 5. 15. 15 A good man is mercifull, and lendeth, and will guide his affaires with iudgement, that is, he will so discreetly dispose and order all his actions, as that he will keepe himselfe within his compasse; so beginning to doe good, as that he may continue: therefore 20 the wise man saith, In the house of the wise there is a pretious treasure, and oyntment, but a foolish man deuoureth it. Prou. 21. 20. All the disciples that were at Antioch, sent succour to the brethren which were in Iudea, in the great famine that was in the time of Claudius Cesar, yet euery man according to his abilitie. Act. 11. 25 29. for according to Pauls rule, we must not so giue, that others be eased, and we our selues pinched. 2. Cor. 8. 13.

IIII. We must doe all the good we can possibly within the compasse of our callings, and hinder all the euill. It will be said, God (whose example we are to follow) doth not all the 30 good he can, neither doth he hinder all the euill. Therefore we are not bound to doe all the good, or preuent all the euill we can. I answer, in this particular we are not to imitate the example of God, and that for three causes. First, because we are subiect to the law, Thou shalt not doe euill that good may 35 come of it. Rom. 3. 8. whereas God is not bound nor subiect to any Law, no not to his owne law, but is aboue it, and hath power to dispence with it. Secondly, because he is able to draw good out of euill, light out of darknes; which we cannot doe. Thirdly, because God is the Generall good, [Page] we particular. Now there is great difference betwixt these two, for it belongs to the nature of the particular good, to procure all the good that may be simply to euery one, & to hinder all euill: whereas to the nature of the generall or vniuersall good, [...] things appertaine. First, that all things should be good in some measure of goodnes. Secodly, that some things should be better 5 then others. Thirdly, that those things that are defectiue in goodnes, that is, euills, should be ordayned to the common good: as in a well ordered house, all the parts thereof are good in their kind. Secondly, some better then others, as Paul saith, In a great house there are vessells of gold and siluer, of wood and 10 stone, some for honour, and some for dishonour. 2. Tim. 2. 20. Thirdly, those that are destitute of goodnes, as sinkes, draughts, and other like places (seruing for base, though necessarie vses) are ordained to the common good of the whole house, which it cannot want. And therefore if the master builder (to preuent 15 these particular euills) should leaue them out of his building, he should preiudice the common good of the whole house, which cannot be without them.

Thus much of the first part, namely the duty: Now I proceede 20 to prosecute the second, which shews first to whome we must do good, and secondly the order to be obserued therein. We must do good vnto all, but specially to those which are of the houshould of faith. Touching the first; It may seeme, that some among the Galatians were of the Pharises mind, who thought 25 they were bound to loue their friends, but not their enemies; or of this perswasion that they were not bound in cōscience to do good vnto the healthen amongst whom they liued, as being professed enemies of Christ, & opē persecutors of his Church. But Paul teacheth thē & vs another lesson, whē he cōmands vs 30 to do good vnto all, sutable to that of our Sauiour Christ, loue your enemies, blesse them that curse you, doe good to them that hate you, pray for them that hurt you and persecute you. Matth. 9. 44. Let vs consider the good Samaritans practise: Albeit there was mortall hatred betwixt the Iewes and the Samaritans. Ioh. 4. 6. Yet 35 he seeing his deadly enemie wounded and halfe dead, had compassion vpon him; powred wine and oyle into his soares, bound vp his woundes, set him on his owne beast, brought him to an Inne, and made prouision for him; the like ought we to doe, euen to our enemies, as occasion shall serue. Luk. 10. 30. For if [Page] we must doe good to our enemies beast, his oxe or asse going astray, in bringing him home againe; Exod. 23. 4. Much more ought we to doe good to our enemie himselfe. For the more beneficiall and communicatiue we shewe our selues to be, the greater goodnesse we shewe to be in vs, as the fountaine which powreth forth his streames vnto all, and the candle which standeth 5 vpon a candlestieke shineth vnto all, and not to it selfe being couered with a bushell.

The reasons why we ought to doe good vnto all, (euen to our enemies) are principally foure. The first may be taken from 10 the grounds of loue and beneficence, which are in all men, euen in the wicked themselues; nowe the grounds of loue are specially three: the first is the image of God, which beeing in all men, yea euen in prophane persons in part, ought to be the loadstone of loue to draw our affection vnto it. The second is communion and fellowship in the same nature, and therefore 15 we ought to be beneficiall vnto men, because they are men; & though we will not doe good homini, yet we must doe it humanita [...]i, as the Philosopher said. The third is participation in the death of Christ, in that all men haue part in Christ as well as 20 we (for any thing we knowe.) Secondly, God (whose example we are to followe, as hath beene said) is good, and bountifull vnto all, causing his sunne to shine as well vpon the badde as the good, and his [...]aine to fall as well vpon Matth. 5. 45. the ground of the vniust, as of the iust, beeing kinde vnto 25 the vnkind and to the wicked. Thirdly, we must doe to others as we would they should doe to vs. Therefore if we beeing in distresse would be glad to receiue good at the hand of a wicked man, we ought in the like case to doe good vnto him. Matth. [...]. [...]. Fourthly, our profession and the reward which we looke for, require this at our hands, for if we doe good vnto them onely 30 that doe good vnto vs, or if we be friendly to those onely that are friendly to vs, what singular thing doe we? for euen the Publicans doe the like; and so hauing our reward here in this life, we can expect none other after this life. Matth. 5. 47.

The second point, (which containeth the order to be obserued in doing good,) is laid downe in these words, Let vs doe 35 good to all, but specially to those which are of the houshould of faith. By them of the houshold of faith, we are to vnderstand those which by faith are of the same familie with vs, namely of the [Page] same Catholike church vpon earth; the house of God beeing often put to signifie the Church of God, as 1. Tim. 3. 15. The house of God is called the Church of God, the ground and pillar of trueth. Ebr. 3. 2. Moses was faithfull in all Gods house, that is, his Church: and thus this phrase is expounded. Eph. 2. 19. Ye are no more strangers and forrainers, but citizens with the Saints, and 5 of the houshold of God. So that by them of the houshold of faith, we must vnderstand onely the faithfull; Indeed among men, not onely children, but also man-seruants, and maide-seruants are counted to be of the family, but God accounts them onely 10 to be of his house, that are Saints by calling, and sonnes by faith. The rest are bastards and not sonnes, they are (it may be) in the house, but not of the house: for true sauing faith, doth characterize those that are of the familie of faith; euen as fanaticall dreames, fantasticall opinions, allegorizing of the literall sense of the scripture, denying the resurrection of the flesh, doe characterize 15 those that are of the familie of loue.

Hauing the meaning, cōsider the dutie, which is, to do good principally to the faithfull, the Saints & seruants of god, that is, we must do good vnto thē before others, & more thē to others, 20 which are not of the same familie, as Dauid saith, My well-doing reacheth not to thee, but to the saints that are in the earth, & them that excel in vertue. Psal. 16. 2, 3. For it is alone as if the Apostle should haue said, As it is fit and conuenient, that they that are of the same familie should be helpefull and beneficiall one vnto 25 another, rather then to those that are of another family: So it is requisite that those which are members of the same bodie, nay sonnes and daughters, brethren and sisters, hauing the same God for their father, the same Church for their mother, Christ for their elder brother, begotten of the same immortall seede, 30 nourished with the same milke of the word, and looking for the same blessed inheritance: should rather be beneficiall one to another, then to those that are forrainers and strangers, no way linked vnto them by the bond of faith.

Now the reasons why we ought especially to doe good to 35 them of the houshold of faith, may be these. First, because God loueth all his creatures, specially mankind, most especially the faithfull, vpon whome he doeth bestowe the riches of his loue, yea himselfe also: for though God be good vnto all, Psal. 145. 9. yet in a speciall sort he is good to Israel to them that are of a pure [Page]heart, Psal. 73. 1. He is a Sauiour of all men, specially of those that beleeue. 1. Tim. 4. 10. Secondly, because whatsoeuer is done to one of Gods saints is done vnto him, Matth. 25. 44. Thirdly, in respect of the excellencie of their persons, in that they are sonnes of God, heires of his kingdome, members of Christ, Temples of the holy Ghost, &c. 5

Further, in that all the faithfull are called a houshold and a family, this teacheth vs, that as we haue one bedde and one board, one bread to seede vpon, and one cuppe whereof all drinke: so we should haue one minde and one heart, we should 10 cleaue together, and hold together: for if they of the family of loue ioyne together, why should not we which are of the familie of faith hold together? If those of the kingdome of darkenesse combine themselues together, as it is Psal. 2. 2. The kings of the earth band themselues, and the Princes are assembled together, a 15 gainst the Lord, and against his Christ. Act. 4. 27. Doubt lesse against thine holy sonne Iesus, whome thou hast annointed, both Herod and Pontius Pilate, with the Gentiles and people of Israel, gathered thē selues together. Psal. 83. 5, 6, 7, 8. They haue consulted together in heart, and haue made a league against thee; The tabernacles of Edom, 20 and the Ishmaelites. Moab, and the Agarims, Gaball, and Ammon, and Amalec, the Philistims, with the inhabitants of Tyrus: Ashur also is ioyned with them: they haue beene anarme to the childrē of Lot. How much more therefore ought the children of light to company and consort together? But the children of this 25 world are wiser in their generation then the children of light. Nay the bruite beasts may condemne vs in this point: for cattel heard together, sheep flocke together, fishes shole together, and (as the prouerbe is) birdes of a feather will flie together. What a shame is it therefore for vs, that are of the same family 30 of faith, to fall out, making a rent in the coate, and a diuision in the bodie of Christ, by seperating our selues one from another, in affection of heart, and practise of life?

Againe, this may minister comfort to all the faithfull beeing vnder the crosse, to consider that they are of Gods family; and 35 therefore neede not doubt of the prouidence of God, but that he will prouide things necessarie for them; for he that prouideth not for his owne, and specially for them of his familie, hath denied the faith, and is worse then an infidell.

Lastly, in that the faithfull are called a familie, it shewes that [Page] they are but fewe, euen a handefull in comparison of the world; for what is a familie to a countrie or a kingdome? Indeed I graunt, if those of the family of faith, be considered by themselues, they are many. Matth. 8. 11. I say vnto you, that MANY shall come from the East and from the West, and shall sit downe with Abrahā, Isaac, and Iacob in the kingdome of heauen. 5 Nay they are innumerable. Apoc. 7. 9. After these things I beheld, and loe, a great multitude, which no man could number of all nations & kindreds and people and tongues, stood before the throne, and before the lambe, cloathed with long white robes, and palmes in 10 their hands. But beeing compared with infidels, which shall be condemned, they are but fewe, Matth. 7. 13, 14. Enter in at the straite gate: for it is the wide gate and broad way that leadeth to destruction, and MANIE there be which goe in thereat: Because the gate is straite, and the way narrow, that leadeth vnto life, 15 and FEWE there be that find it. MANY are called, but FEW chosen. Here they are called a family, & a little flock. Luk. 12. 32. & a remnant. Rom. 9. 27. Let the Papists therfore brag of their Vniuersalitie and multitude, as much as they list, in the meane time, let not vs feare to ioyne our selues to the litle flocke of 20 Christ, and with them to goe on in the straite way to eternall life.

The order which we are to obserue in doing good to others, is else where more distinctly set downe in scripture: & it stands in these degrees. First, and principally, a man must do good to 25 those of his familie, as to wife, children, seruants. 1. Tim. 1. 8. If there be any that prouideth not for his owne, and especially for [...], not well translated, Namely. them of his houshold, he hath denied the faith, and is worse then an infidell. Secondly, after those of our familie, we must doe good to our parents and progenitors. 1. Tim. 5. 4. If any widow haue 30 children or nephewes, let them (that is, those children or nephewes) learne first to shew godlines toward their owne house, and to recompence their parents. Marke, they must first do good to [...], no [...] well translated Kinred. their owne house, and then in the second place to their parents, that is, their fathers & mothers, if they be children, their grandfathers and grandmothers, if they be nephewes. Thirdly, after 35 the two former, we must doe good to our kinred. 1. Tim. 5. 8. If any prouide not for his owne—he hath denied the faith, &c. where by owne, we are chiefely to vnderstand, those poore widowes that are neare of blood, or kinred vnto vs; or generally [Page] all those that are of our kinred in the flesh, who are therefore called ours, because they doe more nearely concerne vs, as being linked vnto vs, by the bond of nature. They that are of our kinred, are to be respected and releeued of vs in the third place, if they be of the houshold of faith; otherwise, the Saints of God, which are neither kith nor kinne vnto vs, are to be preferred 5 before them. Fourthly, of strangers and forreners, we are to doe good to the faithfull before others. Fiftly and lastly, we must be beneficiall to all, whether friends, or foes, of our kinred, or strangers, of the house of God or otherwise, as God in 10 his prouidence shall offer them vnto vs: for so Paul saith, We must doe good vnto all men. It will be said, we are to loue all men alike (seeing we must loue our neighbours as our selues:) and therefore we must doe good to all men alike, not respecting the faithfull more then others. I answer, our loue of our brethren, 15 is lesse or greater, either in respect of the obiect, in wishing a greater or a lesse good vnto them: and thus we must loue all men alike, in wishing to them eternall life: or in respect of the intention of our loue, in hauing a greater desire of the good of some, then of othersome: and thus we are not bound to loue, 20 or to doe good to all alike. For as S. Barnard saith, Meliori maior affectus, indigentiori maior effectus tribuendus.

This doctrine inuested with the former examples, may shame the base, seruile, and beggerly liberalitie of the common sort of men, which professe the Gospel, whose hands are tied 25 to their purses, and their hearts locked to their chests, who are so extremely miserable, that they neither doe good to others, nor yet to themselues. Secondly, it condemneth them which are so vnnaturall, that they forget all dutie to their kinred and acquaintance in the flesh. Thirdly, those who will doe good to 30 none, but to those that haue done good to them: this is right the Pharisies righteousnes, to loue our friends, and hate our enemies; the goodnes of the Publican, to lend to those of whom they look for the like. Lastly, those who are so full of the poison of malice and reuenge, that beeing once incensed, they can neuer, 35 be appeased, till they crie quittance with those that offend them.

The third thing to be considered in the words is the circumstance of time; we must doe good to all, while we haue time.

Here sundrie points are to be obserued.

[Page] I. If we must doe good while we haue time, we must make a holy and profitable vse of our time, (the rarest iewell, and greatest of all earthly treasures) because time will not alway last: and therefore we must take time while it is time, seeing time and tide will tarie for no man. Let vs consider what a 5 shame it is, that the children of this world should be wiser in their generation then we, who professe our selues to be children of light. The mariner or sea-faring man who obserues wind and weather, taketh the oportunitie of the time: the trauailer or way-faring man takes day before him, and trauaileth 10 while it is light. The smith striketh the yron while it is hot, for when it is cold, it is too late to strike. The Lawyer taketh his time, to wit, the Terme time, for the intertaining of his clients, and following of his suits: for when the Terme is ended, his time is gone. Now it is alway Terme-time with Christians, euery 15 present day, euen this present time, is their Terme-time: therefore if we will not shew our selues more carelesse & negligent, nay more absurdly foolish, or desperatly madde then all men, we must take the opportunitie that is offered to do good, and vse the pretious time which God in mercie affordeth vs, to 20 his glorie, our comfort, and the good of others. Time and opportunitie of doing good, is hieroglyphically resembled by Fronte capillata est, post est occasio calva. the head of a man that hath locks of haire before, which a man may take hold of, but hath none behind; whereby is signified, that when opportunitie is past, there is no possibilitie left to 25 doe good. We must not therefore let slippe any good occasion, but take hold of it at the first, when it is offered. Hence it is that the Apostle, Eb [...]. 3. 13. biddeth vs exhort one another daily, while it is called to day. And the wise man, Prou. 3. 28. Say not to thy neighbour, goe and come againe, and to morrow will I giue 30 thee, if thou now haue it. For he may die, and so cannot come againe, or by thy delaying of him, may be discouraged from comming, or thou maist be hardened against him, or maist with the rich man in the Gospel, be suddenly taken away from thy riches, or thy riches taken from thee. Our Sauiour biddeth 35 vs walke in the light, while we haue light. Ioh. 12. 35.

II. If we must doe good while we haue time, we must obserue the Apostles golden rule, Eph. 5. 16. Redeeme the time: which is nothing els, but so to employ it, and vse the benefit of it, as that we suffer it not to slippe away from vs without fruit [Page] or profit, either for sloth and idlenes, or by reason of vaine and transitorie pleasures, or other occasions of this life: but to gaine that time we formerly lost by negligence, with double diligence, yea to redeeme it with the losse of our ease, our pleasures, our profits. And we shall the better practise this dutie, if we consider that time is short, pretious, irrevocable: it is short, and 5 therefore to be guided by diligence: it is pretious, and therfore to be redeemed by an high estimate and account of it, in not beeing too lauish of it: in bestowing it vpon our friends, not vpon our enemies: in placing it as a Iewell in our golden age, and wearing it in our newe garments, the robes of Christ his 10 righteousnes, and not (as a pearle in a swines snowt) in the rotten ragges of sinne and wickednes. Lastly, it is irreuocable, and therefore it is to be redeemed by taking the opportunitie thereof. 15

III. Paul commaunding vs to doe good while we haue time, would haue vs know times and seasons; to obserue the shortnes of time, to number our daies that we may applie our hearts to wisdome. The not knowing and obseruing of time, is a sinne much inueighed against by our Sauiour Christ, Matth. 20 16. 3. O hypocrites, you can discerne the face of the skie, and can ye not [...]. discerne the signes of the times? Luk. 12. 56. why [...]. discerne ye not this time? the Lord doth preferre the very bruit beasts before his people, because they know their appointed times and seasons, whereas his people knew not the time of mercie and grace, which was offered vnto them. Euen the storke in the ayre 25 knoweth her appointed times, the turtle, and the crane, and the swallow, obserue the time of their comming, but my people knoweth not the iudgement of the Lord. Ier. 8. 7. And Christ threatneth Ierusalem, that one stone should not be left vpon another, because they knew not the time of their visitation. Luk. 19. 44. And verily 30 of all follies and ignorances, this is the greatest, not to know the day of our visitation, the acceptable time, the day of saluation, when God offereth mercie, by rising earely and calling vs by the ministerie of his word, and stretching out his hands all the day long. Rom. 10. v. 21. For if he stand at the doore of 35 our hearts, and knocke by the sound of his word outwardly, by the motion of his spirit inwardly, by his threatnings, by his promises, by his iudgements, by his mercies, by his tolerance and long suffering, and yet for all that we will not open nor listen [Page] vnto him, we shall stand with the fiue foolish virgins, and knock at his mercie gate, and say, Lord, Lord, open vnto vs, when it will be too late, when heauen shall be shut against vs. Matth. 25. 11, 12. For, for this cause among others, they are called foolish virgins, because they considered not the time of the bridegroomes 5 comming.

Here it will be saide, obseruing of time is forbidden, Gal. 4. 10. Ye obserue daies, and times, and moneths, and years, I am afraid of you, least I haue spent on you labour in vaine. Ans. There is a twofold obseruing of time, good, and euill; lawfull, and vnlawfull. 10 Vnlawfull and superstitious, is either Iewish, or Heathenish: the Iewish, and superstitious obseruation of times, is, when religion is placed in the keeping of them, in an opinion that they bind the conscience to the strict obseruing of them, as their Iubilies, feasts of the Passeouer, of weekes, of Tabernacles, Calends, 15 new moones, &c. Heathenish, when times are obserued in respect of good, or badde successe: as when men make two Egyptian daies. vnluckie daies in euery moneth, in regard of health: when they count leape-yeare ominous, as Valentinian did, who beeing newly created Emperour, would not come forth and shew 20 himselfe the bissext of Februarie. Not Manse malū Maio cubere vulgus ait. to marrie in the moneth of May. To obserue Planetarie houres, and Climactericall yeares, the Horoscope or time of a mans birth, and the position of the heauens at that time. Both these kinds are forbidden. Paul was afraid of the Galatiās, first, because they obserued daies 25 and moneths, & yeares, that is, Iewish ceremonies, & beggerly rudimēts. Secondly, because they obserued times or seasons, that is, heathenish superstitions mentioned before. And assuredly, besides the vnlawfulnes of this practise, it is also vaine euen in the iudgement of the heathens thēselues. Alexander the great commanded 30 the Macedonian souldiers (which had not beene accustomed to fight in Iune, because it had beene ominous vnto them) that they should call it Iuly, and so got the victorie ouer Darius. Lucullus beeing to fight with Tigranes vpon an [...]. vnlucky day, in which Cepio was ouercome of the Cimbrians: 35 [...]. I will (said he) make it fortunate to the Romanes, and got the victorie. And who knoweth not that the selfe same day hath beene fortunate or luckie to some (as they vse to speake,) vnfortunate and vnluckie to others? The same day was Crassus slaine by the Parthians, and Pachor king of Parthia taken by [Page] Ventidius. The same day was vnto Pompey, the day of his birth, and the day of his death. The same day was to Fredericke the second, his coronation day, and his funerall day.

The lawfull obseruing of time is two-fold. Humane, Diuine, Humane is threefold, Naturall, Ciuill, Ecclesiasticall. Naturall is, the obseruing of the motion of the sunne, the moone, and the 5 starres, whose reuolutions make times and seasons, daies, moneths, yeares: the obseruing of the foure quarters or seasons of the yeare spring, summer, autumme, winter. The Ecclipses of sunne and moone: the full moone, the wane, the change. The 10 time of cutting of timber, of planting, sowing, &c. in obseruing whereof a great part of Astronomy, Philosophie, and husbandrie is imployed.

Ciuill is, when times are obserued in regard of pollicie, or of the good of the common wealth, as faire-times, market-times, 15 tearme-times, &c. the spring, as fit time for Kings to goe forth to warre, 2. Sam. 4. 11. The keeping of Lent, fasting daies; Ember weekes, are all in a ciuill respect, for the breed of cattell, the maintenance of nauigation, and the plentie of all things.

Ecclesiasticall, when set times are obserued in the Church for 20 order sake, without superstition, or opinion of worship: as among the Iewes the feast of Purim, Esth. 9. 26. the feast of the Dedication, Ioh. 10. 22. Amongst Christians, festiuall daies: as the feast of the Natiuitie, of circumcision, of the resurrection, & ascension of Christ: these and such like solemnities, appointed 25 for our thankesgiuing and humiliation, are not vnlawfull, if they be enioyned by lawfull authoritie, and kept in good manner.

Diuine is, when vpon the consideration of the shortnesse and vncertainetie of our liues, we prepare our selues against God 30 shall call vs, and so number our daies that we apply our hearts to wisedome. Psal. 90. Or, obseruing the day of Gods mercifull visitation, we take the opportunitie and vse the meanes that is offered, for our conuersion and saluation. Or, obseruing the time of Gods visitation in iudgement, and indignation, we 35 hide our selues vnder the couert of his wings, Prou. 22. 3.

IV. Hence we learne, that there is no possibilitie of doing good or beeing beneficiall vnto others after this life, for Paul [...]. Oecumen. biddeth vs doe good while we haue time, thereby insinuating, that after death, all possibilitie of doing good is cleane cut off. [Page] The time allotted to doe good, beeing included within the limits of this life, The dead that die in the Lord rest from their labours, Reuel. 14. 13. Therefore no good workes are performed after this life. Paul beeing aged and readie to die, the tearme of his life beeing almost expired, saith, I haue finished my course, 2. Tim. 4. 7. which could not be truely said, if he were to performe 5 any good workes after his death. 2. Cor. 5. 10. We must giue account for all things we haue done in the body, that is, in this life. Where it is to be obserued, that the Apostle speaking of all the workes whereof we are to giue account, doth confine them 10 within the compasse of this life; therefore no workes can be done after this life be ended. Let vs heare the testimonie of the auntient Cyprian to Demetr. Quando istine excessum est nullus locus poenitentia est, nullus satisfactionis effectus. Ierome. Dum in praesenti saculo sumus, siue orationibus, sine concilijs invicem posse nos coadinvari, cùm autem ante Christi tribunal venerimus, non Iob, 15 non Daniel, nec Noe rogare posse pro quoquam, sed vnumquem (que) portare onus suum. And againe, In hac vita, licet nobis quod volumus seminare: quum transierit, operandi tempus auferetur, &c. Hence I gather two things. First, that the doctrine of Purgatorie is a meere fable, because there is no time after this life be ended, 20 left to doe good, either to our selues or others, and therefore not to worke righteousnesse, to repent, or to satisfie the iustice of God, which the Popish sort say is done in purgatorie. But what should I stand to batter the paper walles of Purgatory, with the canon of the scripture, which were long agoe burnt 25 to ashes, by the fire of the word?

Secondly, seeing all opportunitie, nay all possibility of doing good is confined in the compasse of this life, euery man must followe the counsell of the wiseman Salomon, All that thy hand shall finde to doe, doe it with all thy power; for there is neither worke 30 nor inuention, nor knowledge, nor wisedome, in the graue whither thou goest. Eccles. 9. 10. Dauid saith in the graue no man will or can praise God. And this is the cause wherefore Paul doth so instantly vrge all men to take the present opportunitie, Beholde, now is the acceptable time: behold, nowe is the day of saluation, 2. 35 Cor. 6. 2.

V. Hence we are taught to account euery day, euen this present day, as the day of death, or the day of iudgement: for we must doe all the good we can while we haue time, now our time [Page] is the instant, or present time, for we are vncertaine whether we shall liue till to morrow or no. Iam. 4. 14. Therfore looke what we would doe at the houre of death, if we were now at the last gaspe panting for breath, or if we did see Christ comming in the cloudes to iudgement; the very same thing we ought to do euery day, with like zeale and feruencie of sp [...]t, to praise and 5 magnifie the mercie and goodnesse of God; with like feare and trembling, to worke out our owne saluation and to seeke re conciliation; with like loue and sinceritie of affection, to be beneficiall vnto our brethren, &c. 10

VI. This doctrine meeteth with all miserable minded mē, who hauing great meanes and opportunitie of doing good yet let slippe, or rather cut off all occasions that might induce them thereto, who in a brutish minde like to the sw [...]ne, neuer doe good, nor profit any, till their dying day. I speake not against 15 the laudible custome of bequeathing goods to go [...]ly vses, by a mans last will and testament; but against those that doe who [...]e men of g [...]d wile. bu [...] [...]ad deede little or no good all their life long, till the houre of death: Let these men consider, that as the late repentance of malefactours, a little before their death, is commonly but a ceremoniall repentance: 20 so the funerall beneficence of those who giue little or nothing in all their life, is vsually no free, but a formall, and extorted gift: formall, in doing as others do [...]torted, in that it is giuen to stoppe the mouth of an accusing conscience; The vitall beneficence is that which God accounteth of, & by so much 25 to be preferred before the other, but howe much it doeth more euidently declare a more liuely faith in the prouidence of God, and a more vnfained loue of our brethren. Againe, they giue testimonie that they trust not in vncertaine riches, but in the liuing God. Lastly, they haue the benefit of poore mens praiers, 30 (to whome they are beneficiall,) which otherwise they should want.

VII. The circumstance of time hath here the force of an argument, for it inforceth the exhortatiō much, that we should doe all the good we can, and take the benefit of the opportunitie, 35 because time will not alway last: the holy Ghost in sundry places of scripture, from the consideration of the shortnesse of our time, enforceth the duties of faith, repentance, newe obedience, as 1. Cor. 7. v. 29, 30, 31. And this I say brethren, because the time is short, hereafter that both they that haue wiues, be as though [Page]they had none: and they that weepe, as though they wept not: and they that reioice, as though they reioyced not. Ebr. 3. v. 7, 8. To day if ye will heare his voice, harden not your hearts. and v. 13. Exhort one another daily, while it is called to day. The godly in all ages haue practised this dutie. Peter knowing that the time was at hand, that he was to lay downe his tabernacle, stirres vp himselfe to 5 greater diligence in his calling, and saith, I will not be negligent to put you in remembrance of these things, so long as I am in this tabernacle, seeing I know the time is at hand that I must lay it down as our Lord Jesus Christ hath shewed me. 2. Pet. 1. 12, 13, 14. The Church praieth thus to God, Teach vs to number our daies, that 10 is, so to consider the shortnesse, vncertaintie, and vanitie of our life, that we may apply our hearts to wisedome, Psal. 90. 12. But wicked mens practise is cleane contrarie, for they take occasion vpon the shortnesse of their time, to liue as they list, to take their pleasures, and to followe the lusts of their hearts: therfore 15 they say, Let vs eate and drinke, for to morrowe we shall die. Esay, 22. 13. Our life is short and tedious, and our time is as a shaddowe that passeth away—Come therefore and let vs enioy the pleasures that are present. Wisd. 2. v. 1, 5, 6. And hence it is that some 20 spend their time in eating and drinking, and going gorgeously, and faring delitiously euery day; other in gaming, carding, dicing, rioting, revelling, & as (the tearme is) in swaggering, wherin they followe their father the deuill, who is therefore more full of wrath, knowing that he hath but a short time. Apoc. 25 [...]2. 12. To these we may adde all such idle persons, as followe no vocation, or trade of life, but day after day, and yeare after yeare, are still deuising new pastimes (as they call them) to trifle the time away. These men hasten the iudgements of God, and pull it vpon them before God inflict it. It 30 is a great iudgement of God for a man to be in that case that in the morning he shall say, would God it were euening, and in the euening, would God it were morning. Deut. 28. 67. In this case is euery idle loiterer, who through idelenes is wearie of himselfe, & grieued the time passeth away so slowly: and to these qui nihil agunt, we may ioyne them qui male agunt, and those also qui aliud 35 agunt, all which are condemned in this text, & against them Titus the heathen Emperour shall rise in iudgement, and shall condemne them, because he remembring on a time as he fate at supper, that he had trifled away the day in doing nothing, [Page] said, Amici, hodie diem perdidi: Friends, I haue lost this day.

II Ye see how large a letter I haue written vnto you with mine owne hand. 5

Here beginneth the Conclusion, beeing the third generall part of this Epistle, consisting of two parts: an Insinuation, in the II. verse, & a Recapitulation, in the verses following. He insinuateth 10 himselfe into the minds of the Galatians by a twofold argument. First, from the largenes of his Epistle, Ye see how large a letter I haue written: secondly, from the instrumentall cause, in that he writ it with his owne hand, where he giues authoritie to it, and a kind of eminencie aboue his other letters. And in both, 15 he commendeth his diligence, loue, and care which he had of them.

The word translated, ye see, is ambiguous, and may be taken [...]. either as a commandement, See how large a letter I haue written: or as an assertion, Ye see—. The like ambiguitie is in the word 20 [...], Philip. 2. 5. and may be read either thus, amongst whom you doe shine: or, see that you shine as starres. It is not materiall In whether acception it be taken, seeing the sense is all one.

The first argument to mooue the Galatians to attention, and acceptation of Pauls paines, and good affection, is taken from 25 the largenes of his Epistle. The word in the Originall translated large, is strangely wrested by sundrie interpreters, without [...]. cause: in Psal. [...]18. Hilarie referring it to the loftines of sentences: Hyperius to the profunditie and depth of matter: Ierome to the greatnes of the character: Chrysostome and Theophylact, to the badnes of his hand, as not beeing able to write well. H [...]imo to the Hebrew 30 character in which he wrote: whereas the word doth not onely signifie qualitie, but as properly quantitie, as Heb. 7. 4. Consider [...]. how great this man was. And the word that answereth vnto it, signifieth as well quantitie, as qualitie. Coloss. 2. 1. I would ye [...]. knew what great fight I haue—. Iam. 3. 5. Behold, how great a thing [...]. 35 a little fire kindleth? The plaine and simple meaning therefore of Paul, is this, that he neuer wrote so long an Epistle with his owne hand, vnto any Church, as vnto them. He writ indeede the Epistle to Philemon with his owne hand, but that was short [Page] in comparison of this. And he wrote larger Epistles to other Churches, as to the Romans, Corinthiās, &c. but by his Scribes, not with his owne hand. Therefore seeing this is the longest, and largest letter that euer Paul writ with his owne hand, it ought to be more regarded, and better accepted: So that as his paines were greater in writing, our diligence should be greater 5 in reading, and obseruing the same.

This shewes Pauls great care of the Churches, not onely when he was present, but when he was absent. How painefull he was beeing among them to winne them to the Gospel, how 10 fearefull when he was absent from thē, least their minds should be loauened by false teachers: how faithfull both present and absent.

And it may serue as a president to all Pastours hauing cure of soules, to vse the like diligence, and conscience, in their Ministerie; 15 that beeing absent in bodie from their charge vpon necessarie occasions (as Paul was) yet they would be present in spirit with them: and present by their letters: that so they may testifie to all the world, that they haue a greater care of the flocke, then of the fleece. 20

It further teacheth vs, that if the Minister beeing carried with discreete zeale for the good of the Church, goe further either in word, or writing, then he intended, or is thought fit by some: (as it seemes Paul did in this place, for what needes this large letter (may some say,) a shorter would haue done as well) 25 that we are not to censure him, or limite and prescribe him. It had beene a great fault in the Galatians, if they had found fault with Paul for this his large letter; and in the Disciples & Iewes if they should haue blamed his long Sermon, which continued at one time, from morning, to night. Act. 28. 23. at another 30 time, from the closing of the euening, till midnight. Act. 20. 7. And so it is in many hearers, who are too curious and strictt in prescribing and limiting their teachers to the time, longer then which they cannot patiently indure. And in stinting them, in vrging of this or that point, in saying he missed his Rhetoricke, 35 his Epimone was to long, he was ouerseene in dwelling so long vpon the point: it had beene better, a word and away, &c.

His second argument is taken from the instrumentall cause, that he wrote it with his owne hand. In hac Epistola sicut tradunt Doctores, ab hoc loco vs [...] ad sinem, proptia manuscripsit— Haimo saith it is the opinion of the Doctours, that Paul wrote not this whole Epistle with [Page] his owne hand, but onely from hence to the ende: which opinion is confuted by the very text, You see how large a letter I HAVE WRITTEN with mine owne hand: speaking of the whole Epistle, in the time past: or if of any one part more then of another, of the former part, rather then of the latter. Secondly, his assertion is not true, for (if we except Ierome) none of the 5 Ancients (as I take it) are of that opinion. Not Vbi holographa manus, falsum dici tion potest. Ambrose, who saith, Where the whole writing is his owne hand, there can be no falshood. Not In caeteris subscribebat quid em, hic verò totam ipse scripsit. Chrysostome, who saith, To the rest of his Epistles he did subscribe, but this whole Epistle he writ himselfe. Not Primasius, vsing the word perscripsit, that he writ it through with his owne 10 hand. Not Totam (vt videtur) haue scripfit Epistolam. Theodoret, affirming that it seemes Paul writ the whole Epistle. Not Edi sum minime apprimè scribendi peritus: compulsus sumtamen vel [...]ea manu h [...]c ad vos Epist. scribere. Theophylact, who bringeth in Paul speaking to them in this manner; I am enforced to write this Epistle vnto you with mine owne hand. Not Occumenius, who calls it, [...], an Epistle written with his owne hand. Not 15 Epistolam istam scripsi ego propriâ manu. Non notarii manu, sed mea. Anselme, who paraphrasing the text, saith, it is all one as if he had said; This Epistle I writ with mine owne hand. And a little before. Not with the Scribes hand, but with mine owne hand: (albeit Anselme cannot so preiudice his assertion, who liued long after him.) Not the Author of the Commentarie vpon the Epistles 20 ascribed to Ierome, Tom. 9. for he vpon the 2. Thess. 3. 17. saith plainly, His verbis omnes Epistolas subscribebat: excepta Galatarum, quam ex integro manu propria perscripsit, With these words he subscribes all his Epistles, excepting that to the Galatians, which he writ from the beginning to the ende with his owne hand. And vpon these very words which we now entreat of, Intelligite quàm non [...]imeam, qui liter as manu mea nuper scripsi. See how I am not afraid, which of late time haue written 25 with mine owne hand. (Where by the way, we may obserue, that Ierome is not the author of those Commentaries, beeing so contrarie to himselfe.) This I confesse is a light matter, and not to be stood vpon, were it not, that some are too hastie to swallow whatsoeuer comes in their way, vnder the title of the Doctours. 30 It must therefore be a caueat vnto vs, not to be too credulous in beleeuing euery one that shall auouch this or that to be the opinion of the Fathers, no though it be affirmed by a Father, especially by such a one as draweth neere the dregs, as Haimo doth. 35

It is certen then, that Paul writ this whole Epistle with his owne hand: the reasons are these. First, that it might appeare vnder his hand, that he was no changeling, but the same man that he was before, in that he did not preach circumcision, or [Page] the obseruation of Iewish ceremonies, as the false Apostles standered him. Gal. 5. [...]1. Secondly, that this his letter was not counterfaited by another, and sent in his name, as the false Apostles might haue obiected, and the Galatians suspected. Thirdly, that he might testifie his sincere loue towards them, 5 and how he did (as it were) trauaile in paine of them, till Christ were formed in them, shunning no labour that might further their saluation.

We may hence further obserue a threefold difference of the bookes of Scripture in the new Testament. Some were neither 10 written by an Apostle, nor subscribed: as the gospel of Marke, and Luke. Some subscribed, but not written: as the Epistle to the Romanes, and others. Some both written, and subscribed: as this Epistle, and that to Philemon, vers. 19. I haue written it with mine owne hand: J will recompense it—. Now that 15 Paul subscribed euery Epistle with his owne hand, he himselfe witnesseth 2. Thessalon. 3. 17. The salutation of me Paul with mine own hād, which is a signe in euery Epistle (that it is mine, & not forged in my name by another) so I write; the grace of our Lord Iesus Christ be with you all. In which place he warneth the Thessalonians 20 againe of false teachers, and forged letters: for, 2. Th. 2. 2. he had besought them they would not be troubled by spirit, nor by word, nor by letter, as though it came from him—. And here he shews how they may know whether the Epistle be his or not: if it haue this signe, it is mine, els it is counterfait: for this 25 note or marke is to be found in all and euery one of my Epistles. Now these words [which is a Signe in euery Epistle] cannot be meant (as some are of opinion) of the former words onely, viz. The salutation of me Paul with mine owne hand. First, because he saith, it is a signe in euery Epistle, whereas it is onely 30 to be found, 1. Corinth. 16. 21. Galat. 6. 11. Coloss. 4. 18. 2. Thess. 3. 17. Philem. v. 19. and not in any other of his Epistles. Secondly, the words, so I write, should be false, if they be referred onely to the former wordes, because that manner of salutation, is not to be found in euery Epistle, (as I haue alreadie 35 shewed.) And except they be referred to the words following, the grace of our Lord Iesus Christ, &c. they haue either none, or a very hard construction. Thirdly, if Pauls salutation (which he affirmeth to be a certaine note of his Epistle) be vnderstood of these words. The grace of our Lord Iesus Christ, &c. [Page] it agreeth vnto all (as Anselme confesseth) whereas beeing meant of the former words onely, it doeth not agree to all, but to a fewe: and yet Paul makes it, a generall, infallible note, and signe, of euery Epistle. Besides Ambrose, and Primasius, in their commentaries vpon the place, as also the Author of the Commentaries which goeth vnder Ieroms name, affirme, the signe 5 whereby we may know Pauls Epistles from counterfeit, and forged Epistles, to consist in these words: the grace of our Lord, &c, Chrysost. and Theodoret likewise say, that Paul calleth the salutation, Salutationem appellauit benedictionem quae in fine sita est. Hinc ergo discimus, quòd hoc, Gratia Domini, &c. pro eo quae est vale scribere consueverat. a benediction, or blessing, which is in the end of the Epistle: and a little after, Hence we learne that he was accustomed to write 10 these words, The grace, &c. instead of adiewe or farewell vnto thē. And Haimo (long after) expounds these words, so I write, howe? (saith he) euen thus as it followeth, The grace of our Lord, &c. I graunt it is probable that Paul writ his owne name in the ende of euery Epistle (whether in the Greeke tongue, and in the Hebrewe 15 characters (as Haimo affirmeth) I leaue it as vncertaine) and that by the salutation or signe of his Epistle, his name written with his owne hand, is in part to be vnderstood: yet it is not onely nor principally meant. The certen signe therefore of his Epistles, is beside the subscription of his owne name, the farewell 02 that he giues them in these words, The grace of our Lord Iesus. Christ be with you all, or the like to the same effect. I say to the same effect, because these very formall wordes, are not to be found in euery of Pauls Epistles. Therefore Caietan is far wide, who taketh the entire and formall salutation, as it is literally set 25 downe. 2. Thess. 3. 17. to be a note that the Epistle is his, so that if it want any one word, either the Epistle is not Pauls, or there is some defect in the text: for hereupon he concludes that the Epistle to the Coloss. onely, hath something wanting in the farewell or salutation, because it is said, Grace be with you: and 30 not the grace of our Lord Iesus Christ be with you, as it is in all Coloss. 4. 18. his other Epistles. But first, it is an vntrueth, for they are not onely wanting in the Epistle to the Colossians, but also in the 1. to Timothie, and in that to Titus, where it is only said, Grace be with thee. Grace be with you all. Secondly, it is a flat mistaking of 1. Tim. 6. 21. Tit. 3. 15. 35 the text, for Pauls meaning was not in euery Epistle to tie himselfe precisely to so many words and syllables: but to commend them to the grace of Christ: sometime making expresse mention of Christ, sometime concealing his name: yet so as that it is [Page] alway vnderstood, though not expressed.

12. As many as make a faire shew in the flesh, compell you to be circumcised, only because they would 5 not suffer persecution for the crosse of Christ.

From hence to the ende, is laid down the second part of the 10 conclusion, which I call a Recapitulation, wherein the Apostle doeth very artificially (as Orators are accustomed) repeat those things which he would haue specially to be remembred, the maine points handled in the Epistle. First, that neither circumcision 15 is necessarie to iustification, nor the ceremoniall lawe to saluation. Secondly, that the false Apostles vrging the obseruation of the lawe as a thing necessarie to saluation, sought not herein Gods glorie, or the edification of their hearers, but their owne ease, and freedome from the crosse, and persecution. 20 Thirdly, that Christ crucified is the onely thing that iustifies a sinner without the workes of the Lawe. Fourthly, that true religion standeth not in outward things, but in the renouation of the inward man.

In this verse and the next following, Paul describes the false 25 Apostles by fiue properties: three whereof are laid downe in this verse. The first is, that they make a faire shewe. The second, that they compell men to the obseruing of their deuised religion. The third, the ende and scope they aime at, that they may alway be in the sunne-shine, liuing at ease, and hauing the world at will; 30 onely because they would not suffer persecution for the crosse of Christ.

First, the Apostle saith, that they make a faire shew in the flesh: which is taken diuersly, for it signifieth sundrie things. First, to make an outward glorious shew according to the flesh, as that 35 they were true Israelites, of the seed of Abraham, &c. Of which boasting Paul speakes, 2. Cor. 11. 18. Seeing that many glorie after the flesh, I will glorie also. They are Israelites, so am I: they are the seed of Abraham, so am I. Secondly, to please the Israelites, which are after the flesh, and to approoue themselues vnto [Page] them, which held the keeping of the ceremoniall lawe. Thirdly, to vaunt themselues to the Iewes, and them of the circumcision, of the Galatians, whome they had circumcised in the flesh, as beeing made proselytes, and wenne to their profession by their meanes. Lastly, to pretend great zeale and religion in outward obseruing of the lawe, standing in carnall rites, and 5 bodily exercises, as circumcision, meates, purification, and the like: which carnall rites the Apostle opposeth to spirituall worship, Rom. 12. 1. and to the newe creature, v. 16. of this chap. and bodely exercise (which profiteth little) to true pietie, and 10 the sincere practise thereof, which is profitable for all things, 1. Tim. 4. 8. The words may be taken in all these acceptions, though princspally in the last.

Here we haue a notable propertie of false teachers, which is, to set a faire face vpon the matter, to carrie all before them 15 with a smooth countenance, and in outward appearance to excell. For as Satan, though a blacke deuill, an angel of darkenes, doth change himselfe into a white deuill, as though he were an angel of light, so that a man can hardly distinguish his wicked suggestions, from the good motions of the spirit of God, and 20 therefore may say, as Ioshua said to the angel, art thou on our side, or on our aduersaries? Ioshua, 5. 13. So his instruments transform themselues, as though they were the Apostles of Christ, and ministers of righteousnesse, 2. Cor. 11. 13, 15.

In the old Testament, false prophets were accustomed 25 outwardly to conforme themselues to the habite and attire of the holy men of God, in wearing a rough garment as Elias, and the rest of the prophets did. Zach. 13. 4. Vnder the newe Testament, in the time of Christ, the Pharises in hypocrisie, vnder a shewe of long praier, deuoured widdowes houses. Matth. 23. 30 14. In the Apostles time, false teachers with their wil worship, as touch not, taste not, handle not, (which had a shewe of wisdome in voluntarie religion, and humblenesse of minde, and not sparing of the bodie) did vndermine the religion of God. Coloss. 2. 21, 22, 23. 35

And after that, in the primatiue Church, the heretickes called Catharists, vnder a shewe of holinesse, fasting, praier, &c. did sowe most damnable heresies in the Church.

And as in former times, the Iewes vnder the glorious titles of the children of Abraham, the schollers of Moses, the temple of [Page]the Lord, the temple of the Lord, made many proselytes by deceiuing the soules of the simple: So, at this day, vnder the glorious titles of the Church, of Councels, fathers, antiquitie, consent, vniuersalitie; the pretented Romane Catholikes, haue ensnared many a simple soule: and no maruaile, considering that these are the times of which Christ foretold, that false prophets 5 should deceiue (if it were possible) the very elect, Matth. 24. 24. And of which Saint Paul prophecied, that Antichrist should come through the efficacie of Satan, with all power, and signes, and lying wonders, and in all deceiue ablenesse of vnrighteousnesse, among them that perish. 2. Thess. 2. 9, 10. And all this is 10 done by outward shewes and semblances, which our Sauiour Christ tearmeth sheepes cloathing, and it stands in these foure Matth. 7. 15. particulars. First, in great swelling titles, as the onely true Catholike Church, the Vicar of Christ, the Oecumennicall Bishop: most profound, illuminate, Angelicall, Seraphicall Doctors: 15 Iesuits, the onely true followers of the doctrine, and example of Iesus, &c. Secondly, in pretended zeale, and deuotion, whereby they would perswade, that their religion, is the onely true religion: all others, which swarue from it, are nothing but false, and fabulous: and this they doe three waies. First [...]; 20 by hauing God alwaies in their mouthes, crying in hypocrisie with the false prophets, Lord, Lord, Matth. 7. 22. Or as the Iesuiticall faction doe, Iesu, Maria. Secondly, [...], with enticing words, consisting in probable reasons, and persuasiue arguments. 25 Coloss. 2. 4. Thirdly, [...], with faire and flattering words, to deceiue the hearts of the simple. Rom. 16. 18. By which three meanes, the Iesuites haue preuailed much in Princes courts, in these latter daies. Apoc. 16. 14. Thirdly, in the glorious outside of holinesse of life and conuersation, 30 in not sparing the bodie, by whipping of themselues, as Baals priests lanced themselues till the blood gushed out, 1. King. 18. 28. in strict fasts, canonicall houres, hard fare, badde lodging, course apparrell, and such like. Lastly, in rare and excellent gifts of prophecy, tongues, eloquence, miracles, 35 &c. And thus they make Pauls shew of godlinesse, 2. Tim. 3. 5. to be Peter cloake of wickednesse. 1. Pet. 2. 16. so that as the Deuill [...]. with faire words put Eue into a fooles paradise, till at length he had driuen her out of the terrestriall Paradise, and made her also hazard the celestiall. So, his ministers false teachers, by [Page] faire and flattering speeches, deceiue the minds of the simple, and cause them to fall from their owne stabilitie.

By this we may see, how hypocrites and false teachers, stand especially vpon outward things, as externall rites and ceremonies, which are but deuices and doctrines of men. Matth. 15. 9. The 5 Pharisies made much adoe about washing the outside of the cuppe, and of the platter, when as the inside was full of rapine and all vncleannes, Matth. 23. 25. very curious about washing of their hands before meate, Mark. 7. 3. and yet carelesse to wash their hearts frō wickednes. Ier. 4. 14. precise in small matters, 10 as in tything of mint, annise, and cummine; but profane in the practise of the waightier things of the law, as iudgement, mercie, and fidelitie. Matth. 23. 23. whited tombes, faire without, and filthie within, v. 27. Thus the Popish worship consisteth especially in outward things, which may please the senses 15 of carnall men, as in vocall, and instrumental Musicke, to please the eare: censings and perfumes, to delight the smell: guilding and painting, with other sights and spectacles, to affect the eye. And at this day, in the Masse (which they account the very marrow of their Mattins,) there is nothing, but dumme shews, 20 histrionicall gestures, and tricks fitter to mocke apes withall, then to edifie the people. For whereas in former time they were wont to say, Let vs goe heare a Masse: now the common saying in Italie is this, Let vs goe see a Masse. Let vs therefore trie the spirits before we trust them, and especially in matters 25 of religion, follow Christs precept, not to iudge by the outward appearance, Ioh. 7. 24. But to iudge of Prophets, by the fruit of their doctrine, Matth. 7. 16. and of their doctrine by the touch-stone of the word. Isa. 8. 20. so that though the Deuill transforme himselfe into an angel of light; nay, though an 30 angel from heauen preach any other thing, beside that we haue receiued from Christ, we must hold him accursed: and in so doing we shall follow Christ his practise, who was prudent in the feare of the Lord, and did not iudge by the sight of his eyes, nor reprooue by the hearing of his eares. Isa. 11. 3. 35

The second note and marke of these false teachers, is, that they compell men to be circumcised. The word compell, hath great emphasis, for it signifieth, that they did not conuince the iudgement, or perswade the will, and affection of the Galatians, but enforced them against their wills: for though circumcision be [Page] nothing of it selfe (as Paul saith) yet to be compelled to receiue circumcision, and to place iustification in the vse of it, & sinne in the neglect of it, is the readie way to ouerturne Christ, the foundation of our saluation. Gal. 5. 4.

Here suodrie questions are to be answered. First, it may be demanded, whether it be lawfull to compell men to embrace 5 religion, as the false Apostles compelled the Galatians to circumcisiō? Ans. The Magistrate may & ought to compell obstinate Recusants to professe true religion: for he is [...]stos vtrius (que) tabulae, and therefore is to haue care that true religion be 10 professed, and the contemners thereof punished. An example hereof we haue in good King Iosiah, who caused all that were found in Ierusalem and Beniamin, (that is, all his subiects) to stand to the couenant which he made with the Lord, nay which is more, he compelled all that were found in Ierusalem to serue the Lord 15 their God. 2. Chron. 24. 32, 33. among which multitude many there were (no doubt) which did like better of Idolatrie, then of Gods worship, as the word compelled, doth import. The King that made that great supper, commanded his seruants to cōpell the guests to come in vnto him. Luk. 14. 23. whence Augustine 20 gathereth, that it is the Magistrates dutie to compell recusants, schismatikes, heretikes, and such like, to the hearing and professing of the word. But here three things are commonly obiected against this doctrine.

Obiect. I. To compell men to embrace true religion, is to 25 make them goe against their conscience, which the Magistrate ought not to doe: as some Papists haue asfirmed, that they would not for tenne thousand worlds compell a Iew to sweare that there were a blessed Trinitie, because he should be damned for swearing against his conscience, although the thing 30 were neuer so true. Ans. I. If it were so hainous a sinne to compell any to embrace true religion, because it is against their conscience; why doe Popish Prelates, and Magistrates, compell Protestants (and that by exquisite torments) to reconcile themselues to the Church of Rome, to sweare obedience to the 35 Pope, to acknowledge Trāsubstantiation, and to heare Masse; which they know are directly against their conscience? II. If they will not compell men to doe any thing, (though neuer so good or godly,) because it is against their conscience: why should they not be as scrupulous in restraining them from doing [Page] that which is vnlawfull, because they are perswaded in conscience they ought to doe it? For if they compell men to omit that which they beleeue to be good, because they know it to be euill, (as their owne practise prooueth, in that they will not suffer Protestants to pray publikely in a knowne tongue, nor receiue the Sacrament in both kinds, &c.) why doe they not compell 5 them also, to doe that which they know to be good; though they thinke it to be euill? III. The Magistrate is to compell men to embrace true religion, or to punish them for their obstinacie in not harkening to the word, because he is to 10 vse the meanes to reclaime them, and to winne them to a loue and liking of the truth. Now so long as they are vrged to heare the word, there is hope they may be wonne againe: and experience shewes (as Augustine testifieth of the Donatists) that they which did professe religion at the first meerely by compulsion, 15 may afterwards (by the mercie of God) professe it onely for deuo [...]ion. And what though some come not to learne, but to carpe and cauill? yet God may cast the nette of his mercie so farre ouer them, that contrarie to their purpose, they may be caught. IIII. If the Magistrate who may compell them, and 20 so reclaime them, doe suffer them to continue in their errours or heresies, without controlment, he is guiltie of their sinne: but by compelling them, he hath discharged his dutie: for albeit they beeing compelled, doe dissemble and play the hypocrites, doe lie, and forsweare themselues, that is not the Magistrates 25 sinne, who intendeth nothing but their conuersion and saluation, it is their owne proper and personall sinne.

Obiect. II. Men ought to be perswaded to embrace religion, and induced to beleeue, but not compelled: for the will can not be compelled. Ans. True it is, the will cannot be compelled; 30 Persuade [...] vu [...] des, non cogi. and as true is it likewise, that the Magistrate doth not compell any to beleeue: for when a man doth beleeue, and from his heart embrace true religion, he doth it willingly: notwithstanding meanes are to be vsed, to make them willing, that are vnwilling, and the meanes is, to compell them to come to our assemblies, 35 to heare the word, and to learne the grounds of true religion: for it is Gods commandement men should prooue the spirits, 1. Ioh. 4. 1. that so they may know the truth, and cleaue vnto it. Augustine saith fitly, and finely to this purpose, Quod Contra Gauden [...]. [...]ist alib 2. c. [...]7. autem vobis videtur invites ad veritatem non esse cogend [...], erratis[Page]nescientes Scripturas, neque virtutem Dei, qui eos volentes facit, dum coguntur inviti. Secondly, when Papists receiue the Sacrament, sweare allegeance to their Prince, present themselues in our congregations, who knowes that they doe these things against their conscience? nay rather we ought in charitie to 5 thinke that they are perswaded in conscience they may doe them, when by oath and protestation they confesse so much. But be it, they did all in hypocrisie, shall the execution of godly lawes therefore cease, because hypocrites will not obey but in dissimulation? 10

Obiect. III. The Magistrate by compelling Recusants to the outward profession of religion, maketh them to play the hypocrites, to counterfai [...], and dissemble. Ans. The Magistrate in executing the lawes, hath no such intent, but onely that they might heare the word, beleeue it, and be saued. Againe, 15 Protestant recusants in other countries, are not allowed by Papists, to alleadge their conscience for their refusall, but are compelled either to conforme themselues, or to vndergoe cruell torments: no more may such pretence of conscience excuse the Papists, or other heretikes, but that they should receiue 20 the same measure which they mete to others.

II. Quest. How can it be truly said, that the false Apostles compelled men to receiue circumcision, seeing Titus was not compelled to be circumcised? Gal. 2. 3. Ans. That place maketh nothing against the text in hand: the meaning is, that Paul for 25 his part was readie to haue circumcised Titus (as he did Timothie, Act. 16. 3.) rather then offend the weake brethren. But when it came to this point, that they would needes vrge circumcision, as a thing necessarie to saluation, Paul refused to do it, for all the false brethren that crept in, v. 4. that is, notwithstanding 30 they laboured by all meanes to bring it in vse againe. Neither did the Apostles vrge it, or require it, as a thing necessarie to saluation.

III. It may be demaunded, whether that circumcision beeing so vehemently vrged by the false Apostles, might not 35 haue beene vsed. Answ. It might not. For albeit it be in it selfe a thing indifferent, and so it skilleth not, whether a man be circumcized or not, (as Paul saith) Circumcision is nothing, and vncircumcision is nothing: yet beeing vrged as a matter o [...] absolute necessitie, as without which men could not be saued. Act. 15. [Page] 1. it ought not to be vsed. The like may be said of all indifferent things, if they be made essentiall p [...]rts of Gods worship, or necessarie to saluation; as the vse of meates and drinkes, obseruing of times and seasons, wearing this or that habit, or attire: forbidding of mariage to some orders of mē. For when things indifferent are made necessarie, the nature of them is changed. 5 Vpon this ground Ezekiah brake in peeces the brasen serpent, when the Israelites began to worship it, 2. King. 18. 4.

First, let vs obserue, out of these words, they compell you to be circumcised, that Paul doeth not only vse Christian pollicie, but dealeth very rhetorically, excusing the Galatians, as though 10 they were constrained against their wills, to doe as they did: & laying all the blame vpon the false Apostles: and so doth closely alienate their affection from these seducers▪ who would haue them circumcised, either by voluntary submission, or by violent compulsion: the like godly pollicie we ought to vse in dealing 15 against heretikes, and false teachers, that the peoples mindes may be estranged from them, & take no loue of their doctrine, nor liking of their persons.

Here we haue a second note of false teachers, which is, not 20 onely to retaine ceremonies themselues, but to vrge them vpon others, and constraine men to the obseruing of them: for they were more earnest and forward in vrging circumcision (their owne deuise) then the keeping of the morrall lawe: and so are all seducers. The Pharises did vrge their owne ceremonies, 25 as washing before meate, washing of pottes, cuppes, and beddes, &c. more then the commandement of God. And the Papists vrge the Len [...] fast more strictly, thē fasting from finne, which is the onely true fast. Isay. 58. 6. And their owne stories doe shewe that men haue beene more seuerely punished, for 30 eating flesh vpon good friday, then for commi [...]ing of simple fornication, or following of strange flesh. They stand more in vrging the outward worshipping of an image, or a peece of bread, then the inward spirituall worship. And as they haue made the Saints daies, equall with the Sabboth daies, so haue 35 they made the prophanation of them an equall sinne, and haue punished it with equall punishment.

It is further to be obserued, howe they abuse circumcision, for whereas by Gods ordinance it was but a seale of the righteousnesse of faith. Rom. 4. 11. they peruerting the end of it, make it [Page] a meritorious cause of saluation; and therefore compell men to be circumcised: it is Gods worke, they make it their owne worke, yea such a worke as by which they hope to be saued. And this their dealing, may fitly be paralleled by the Popish practise at this day, in making baptisme which is but a signe and seale of 5 grace, to be the proper, immediate, and physicall cause of conferring grace, by the worke wrought. Almes, praier, and fasting (which are but signes and testimonies of iustification) to be causes thereof. Nay their owne deuises, of confession, satisfaction, supererogation, to be meritorious causes of iustification, & 10 saluation.

Lastly, see here howe the peruersenesse of the corrupt heart of man, doth thwart the ordinance of God. As long as circumcision was commaunded by God. most abhorred it; for the heathen testifie so much, that the Iewes were odious for it. But 15 Apolla Iudaeus nowe beeing abolished, they take it vp againe; receiue it, and vrge it as a thing necessarie to be obserued vpon paine of damnation. Whereas if God should enioyne it againe, they would (no doubt) account it as heauie yoke, which neither they nor their fathers were able to beare. This improuing of that which 20 God cōmands, & approuing that which he forbids, argues the great corruption of the heart, and that the wisedome of the flesh is not onely an enemie, but euen flat enmitie against God, Rom. 8. 7. It must therefore teach vs to captiuate our reason, and to subiect our wills to the will of God in all things. 25

The third propertie of these false Apostles is, the teaching of circumcision, that is, of false doctrine; because they would not suffer persecution for the crosse of Christ, that is, for preaching the true doctrine of the Gospel, concerning Christ crucified. It may be demanded whether it was necessarie that those which 30 taught not circumcision, but spake against it, should be persecuted? To which I answer, that it was necessarie, according as Paul affirmeth, Gal. 5. 11. If I teach circumcision, why doe J yet suffer persecution? The reason was this. The Romane Emperour had giuen libertie to the Iewes to liue according to their 35 owne lawes, and that without molestation or disturbance, in all places of the Romane Emperie, so that if a Iewe became a Christian, he had the priuiledge of a Iewe, so long as he kept Hieron in Comment. in haue locum. the ceremoniall lawe, and taught no departing from Moses: whereas they which taught, that ceremonies were abrogated, [Page] and that men were iustified onely by faith in Christ, wanted this priuiledge, and so were persecuted of no men more then of the Iewes, either by themselues, or by incensing others against them. 1. Thess. 2. 15. 16. The false Apostles therefore to auoide persecution, coyned a newe Gospel; in matter of saluation, ioyning Christ and Moses, iustification by faith, and by 5 workes. So that here we haue another character and marke of false teachers, which is, to labour by all meanes to enioy the world, and to eschewe the crosse, and rather then they wil suffer persecution, to make a hotch-potch of religion, as we may see, not onely by this particular, but by the course of the historie 10 of the Church, and in latter times, by the Interim vnder Charles the fift, and the sixe articles vnder Henrie the eight: by our mediators and reconciliators, who either (as it is said of old Consiliator) labour to accord fire and water: or else like hucksters mixe wine and water for their owne aduantage: and by 15 all neuters and mungrils in religion, who houer in the winde, because they would stand sure for all assaies, or winne the fauour of great men, that they might not stand in the way of their preferment, This is the sinne of the multitude among vs, who 20 desire to haue Christ, but they will none of his crosse: they would be with him vpon mount Tabor, but not not vpō mount Caluarie, crowned with glorie, but not crowned with thornes.

Further, we may hence gather an essentiall difference of true and false teachers: the one seekes the good of the Church, the other seeks thēselfe: the one the glorie of God, the other their 25 owne glorie. It is obserued by Popish priests and others, that though the Iesuits pretend, they doe all things in ordine ad Deum yet they intend themselues doing all things in ordine ad seipsos [...] it beeing the marke they shoote at in all their Machiavellian 30 plottes and pollicies, that they may haue cum digmeate ocium, a Lordly command, and a lasie life.

Againe, here we see that the loue of the trueth, and of the world, the feare of the face of man, and the feare of God can neuer stand together. As also howe dangerous a thing it is to 35 be addicted to the loue of the world: for it hath beene alwaies the cause of reuolt, in that men neuer imbraced religion so, as that they could be contented to suffer persecution for the profession of it, nor lay downe their liues in the maintenance thereof. Matth. 13. 21. As soone as tribulation or persecution commeth. [Page]by and by they are offended. Whereas we ought to haue the same minde that Paul had, who knowing that bonds and imprisonment aboad him, yet passed not for them, neither was his life deare vnto him, Act. 20. 23. and was not onely readie to be bound, but to die also, for the name of the Lord Iesus. Act. 21. 5 13. The reasons which should make vs willing to take vp our crosse and follow Christ, are these. First, it is a great mercy and fauour of God, that we are accounted worthy to suffer any thing for his sake. Act. 5. 41. The Apostles departed from the counsell, reioycing that they were accounted worthy to suffer rebuke 10 for his name. Secondly, it is a meanes (by the mercifull promise of God,) to procure and obtaine the blessings of this life. Mar. 10. 30. Thirdly, it hath blessednes annexed to it, with a promise of assistance and helpe of Gods spirit, 1. Pet. 4. 11. If ye berailed on for the name of Christ, blessed are ye, for the spirit of glorie and 15 of God resteth vpon you, which on their part is euill spoken of, but on your part is glorified. Lastly, the ende of the crosse, is glorie vnspeakable, If we suffer with him, we shall also be glorified with him. Rom. 8. 17.

Further, whereas Saint Paul linketh together persecution, 20 and the preaching of the crosse, we may see that the profession of the Gospel, and persecution, doe either goe hand in hand, or doe follow one another inseperably; for as many as will liue godly in Christ Iesus, must suffer persecution. 2. Tim. 3. 12. Moses is said to haue chosen rather to suffer affliction with the people of 25 God, then to enioy the pleasures of sinne for a season. Heb. 11. 25. Where we see that affliction is the lette and portion of the godly. The reason hereof is two-fold. The malice of the Deuil who is alway nibbling at the heele, Gen. 3. 15. And the hatred of the malignant Church (the deuils seede) euer maligning the 30 Church and people of God. The deuill maketh warre with the remnant of the womans seede, which keepe the commandement of God, and haue the testimonie of Iesus. Apoc. 12. 17. The malignant Church persecuteth the Church of God, as we may see in their types, namely, in Caine hating and persecuting 35 Abel; Ismael, Isaac. Esau, Iacob. Which they did onely because they saw their owne workes to be euill, and theirs to be good. 1. Ioh. 3. 12. And if it be demaunded, why those that preach the word plainely and powerfully to the consciences of men, in euidence of the spirit; are so extreamely hated and maligned? Ans. It is [Page] for no other thing, but euen for the workes sake, for which they ought to be reuerenced, 1. Thess. 5. 13. and because they prophecie not good vnto them, but euill, 1. King. 22. 8. that is, preach not pleasing things, by sowing pillowes vnder their elbowes, and lulling them asleepe in the bedde of securitie, but denounce the 5 iudgements of God against them, and so disquiet and trouble their guiltie consciences. And what (I beseech you) is the reason why those that make conscience of sinne, are so maligned of the wicked world, and branded with the blacke names of Puritans, and Precisians, but this, which our Sauiour Christ giueth, 10 Ioh. 15. 19. Because they are not of the world, therefore the world hateth them? Now all this commeth to passe, by reason of that enmitie which God hath put betwixt the woman, and the serpent; his seede, and her seede. Gen. 3. 15.

This teacheth vs, first, that we should suspect our selues, that 15 our hearts are not found, nor our practise sincere, when all men speake well of vs: for true profession is alwaies accompanied with persecution. Woe be to you, when all men speake well of you. Luk. 6. 26.

Secondly, that we must not be discouraged in our profession, 20 though there be neuer so many that make opposition, or so mightie that raise persecution against vs. Though they tell vs as they did Paul, Act. 28. 22. Concerning this sect, we know that euery where it is spoken against: or take vs vp with Nicodemus, Ioh. 7. 52. Art thou also of Galile? search and 25 looke, for out of Galile ariseth no Prophet. In these blasts and stormes of temptatiōs, we ought to make that saying of Christ our anker hold, Blessed is he that is not offended in me. Mat. 11. 6.

Lastly, that we thinke it not strange when we finde affliction, or meete with persecution. 1. Pet. 4. 12, 13. 30

13 For they which are circumcised, keepe not the Law, but desire to haue you circumcised, that they 35 might glorie in your flesh.

Here the Apostle preuenteth and obiection, which might be made against his former conclusion. v. 12. For it might be said, Paul did them wrong in standering them, to vrge circumcision [Page] onely because they would auoid persecution, when as they did it, as zealous obseruers of the Law. To this he answereth negatiuely, that whatsoeuer they did pretend, they intended no such thing. And he prooueth his former assertion, by two arguments, and withall describeth the false Apostles by two other 5 properties. His first reason may be framed thus: If they did vrge circumcision as beeing zealous of the Law, and hauing conscience of the obseruing thereof, they would keepe it themselues, as well as compell others to the keeping of it. But they keepe it not themselues. Therefore they vrge it not in conscience 10 to haue it obeied, but for some sinister ende. The second reason is this. They that propound no other end to themselues in vrging of circumcision, but vaunting and boasting in the flesh: they seeke not the obseruation of the Law: But these seducers, vrge circumcision, and other ceremonies, that they 15 might glorie in the flesh: Therefore they seeke not the obseruation of the law. So that here we haue two other properties of false teachers. The first is, to compell men to the obseruing of that, which they will not obserue themselues. For thus these seducers vrged the ceremoniall law. Resembling herein the Scribes, 20 and Pharisies, who bound heauie burdens and grieuous to be borne, and laid them on mens shoulders, whereas they themselues would not mooue them with one of their fingers. Matth. 23. 4. The Popes, and Prelates of the Romish Church, are notorious in this kind, in vrging men to make conscience of that, which they themselues 25 will not keepe, to practise that which they will not performe, and to beleeue that, which they count false, and fabulous. For first, they strictly require regular obedience to be performed of their nouices, and others, to their generals or gouernours, specially to the Vicar of Christ, and See of Rome; 30 whereas they will not be subiect to the higher powers as they ought, Rom. 13. 1. nor obedient to gouernours, as it is required, 1. Pet. 2. 13, 14. Nay, their practise is notorious in these foure particulars. First, in freeing children from obedience to their parents. Secondly, in exempting their shauelings from 35 subiection to the ciuill Magistrate. Thirdly, in freeing subiects from their oath of allegeance to their Soueraignes. And lastly, by aduancing that man of sinne aboue all that is called God, or worshipped, and giuing him power to depose Princes, to dispose of crownes and kingdomes, and to impose lawes which [Page] shall properly bind the conscience; yea to tread Kings and Emperours vnder his feete, and cause them like vassalls to hold his stirrop. Againe, they compell others to fast, especially in Lent, when as they in the meane time feast; their fast beeing to eate fast, and drinke fast, in mortifying the flesh with their Indian capons, and peacocks, and that vpon good friday; whereas to 5 eate white-meates vpon that day, should be in others a mortall sinne. Further, they beare the poore people in hand that Indulgences are meanes to remit sinnes; and that those that are excommunicated by the Pope are in a damnable estate: whereas 10 many of them, account Popes bulls to be but bullae, meere trifles, and such as buy them, starke tooles; witnesse the speech of the Duke of Ualence, bastard to Pope Alexander the sixt, who hauing lost certaine thousand crownes at a throw at the dice; Tush (said he) these are but the sinnes of the Germans. And that of Charles the fift (though a fauourer and maintainer 15 of the Romane religion) who, beeing menaced by Pope Paulus the third, with excommunication, if he would not yeeld vp Playsance into his hands, let him vnderstand by his Embassadour, that he would thunder at S. Angelo with his canons and 02 artillerie, if he would needes be thundering out his excommunications. Lastly, they vrge confession of Purgatorie, almost as an article of faith, whereas some of them are so farre from beleeuing it, as that they thinke there is neither heauen, nor hell, witnesse the speech of Pope Leo the tenth, to Cardinall Bembu [...]: 25 O Bembus, what riches haue we gotten by this fine fable of Iesiu O Bembe, quartum nobis profuit fabula illa de Christo? Christ? By this we are contrarily admonished, to practise that we professe: the Ministers of the word, especially, ought verba vertere in opera, (as Ierome speaketh) that is, to turne words into works, that their liues may be reall Sermons to the 30 people: for otherwise they pull downe with one hand, as fast as they build with another. Let vs consider how Peters badde example, is saide to haue compelled the Gentiles to liue as the Iewes. Gal. 2. 14. For actions abide, and are of force, when words passe as the winde. 35

Moreouer, vpon this dependeth another propertie of seducers, which is, to set a faire glosse vpon the matter, and to wake the world beleeue, they doe these and these things, for such and such endes (as these false teachers did, pretending religion and conscience, but intending freedome from the crosse, and their [Page] owne vaine glorie) whereas they meane nothing lesse: like Herod, who made shew of worshipping Christ, when his purpose was to haue destroied him. Matth. 2. This propertie and practise is, and hath beene vsuall, specially in the Church of Rome. For generally, they would haue the world beleeue, that the Popes triple crowne, & Hierarchie of that Sea, is for the maintenance 5 and defence of the Gospel: whereas all the world knowes, it is onely to keepe their kitchins hot, to vphold their Persian pompe, and ambitious tyrannie. Particularly, there be two politicke practises of theirs, which prooue the point in 10 hand. First, it is well knowne, that Popes haue neuer ceased from time to time, to sollicite the Princes of Europe, to maintaine the holy warre (as they call it) pretending the recouerie of the holy land, out of the hands of the Turkes, and Sarracins: when as (at least in the beginning) they intended nothing lesse, 15 but that by this meanes they might set the East and West together by the eares, whilst they plaied their parts at home in Italie. The second, is their Shrift, or auricular Confession, which they practise for this end (as they say) that they may pacifie distressed Consciences, by absoluing them of their sinnes: when as the truth is, they first brought it into the Church, and doe 20 still continue it, in a politicke respect, as beeing the onely way in the world, to know all the secret purposes plots, pollicies, and practises, that are either in Church, or Commonwealth.

We are therefore here admonished to take heed of dissembling, 25 in making Christianitie a cloake of impietie, or to pretend one thing, and intend another, like the heart pointing vpward, and poising downeward; for that will be a farre fowler soloecisme thē that which the heathen cōmitted with his hād, in pointing to heauen, whē he spake of the earth. But let vs alway 30 labour for sinceritie, to be at least that which we pretend to be, or rather like Salomons temple, whose windowes were larger within then without, and not like the glow-worme, making a faire glittering shewe of that which we haue not.

v. 14. But God forbidde that I 35 should glory, saue in the crosse of our Lord Iesus Christ, whereby the[Page]world is crucified to me, and I vnto the world.

In these words Paul comes to the Reddition of the dissimilitude betwixt him and the false Apostles, his glorying and 5 theirs. In them we may consider two generall points. First, wherein he would not glory in nothing, saue in, &c. Secondly, the thing wherein he would glorie, In the crosse of Christ, whereof he renders a reason in the words following, taken from the effects which the crosse wrought in him, For, by it, the world 10 was crucified to him, and he vnto the world.

For the first: To glorie, implies three things. First, to reioice, exult, and triumph in a mans selfe, in regard of some good thing, or some supposed good. Secondly, to bewray this great exultation, by speech, or action, or both. Thirdly, by boasting 15 of it, to looke for praise and applause of men; which glorying (according to the nature of the obiect, and the ende) is either good or euill. For if it haue a right obiect, namely, the crosse of Christ: and a right ende, the glorie of God, it is good; otherwise it is euill: such as was this glorying of the false Apostles, and all other 20 carnall glorying, which is not in the Lord: for it is nothing els but vain glorie. Vain I say, first, in regard of the things wherin men glorie, which are either such as are not, as when man boasteth of that which he hath not, but would seeme to haue: or such as he hath not of himselfe. 1. Cor. 4. 7. or such as haue 25 no continuace, but are transitorie and fading, as all earthly things are, seeing man himselfe is but as grasse, and all the glorie of man, but as the floure of the field. Isay. 40. 6. Secondly, it is vaine in regard of man, from whome we looke for glorie, and 30 admiration, seeing his iudgement is erroneous. Thirdly, in regard of the ende, in not referring it to the maine and proper ende, the glorie of God, and the good of his Church. The Prophet reduceth all those things, wherein we ought not to glorie, to three heads: wisedome, strength, riches: all which we haue receiued, & thereof ought not to boast of them, as though Ier. [...]. 23. 35 we had not receiued them. In particular, wisedome is not to be glorified in, seeing it is very defectiue, whether we speake of speculatiue wisedome, standing in contemplation, or practical, consisting in action: For in artes and sciences, as also in the secrets [Page] of nature, our ignorance is greater then our knowledge. He that knowes not that be knowes nothing in these things, let him read the booke of Iob, chap. 28. and 37, and 38. And as for wisedome in diuine things, We knowe nothing as we ought to knowe. 1. Cor. 8. 2. for we know but in part, and see but as in a glasse, darkely. 1. Cor. 13. 12. And as for practicall wisdome, standing 5 in pollicie, it is not demonstratiue, but meerely coniecturall, & therefore we cannot build vpon it, considering in it there is the concurrence of so many causes that are casuall, and of so many mindes which are mutable. Salomon the great polititian had 10 experience hereof; for he thought that by ioining affinitie with his neighbour Princes round about him, & taking their daughters to be his wiues, he should establish his own house, strengthen his kingdome, and drawe the Heathenish Idolatours to the worship of the true God. But all things fell out contrarie to 15 this his plot and proiect: for it was so farre from winning others to imbrace true religion, as that it drewe him to idolatrie: and so farre from stablishing his house, or strengthening his kingdome, as that it was the cause of the rending of the one, and the ruinating of the other. Constantine the great, was perswaded 20 that by building the citie Constantinople in the confines of Europe and Asia, and there placing one of his sonnes, as his Lieutenant to keepe his court, he should fortifie his Empire, as with a wall of brasse: But he was deceiued, for the building of new Rome, was the decay of the olde, and the diuiding 25 of the Empire was the destruction thereof: So that it is truely said, pollicie is often the ouerthrowe of politie.

Nowe if wisedome may not be gloried in, much lesse may strength, seeing that wisedome is better then strength, Eccles. 9. 16. seeing that the greatest strength of man, is not comparable 30 to that of Behemoth. Iob. 40. and other bruite beasts: seeing it is but the strength of flesh: seeing no power, nor might, can deliuer from wrath in the day of wrath. Of all the puissant Princes, and plotting polititians, the Psalmist saith, They are so vaine, that if they be laid vpon the ballance, euen vanitie it 35 selfe will waigh them downe, Psal. 62. 9.

And as for riches, besides that they make vs neuer a whitte the better, (nay oftentimes much worse) they are also vncerten. Salomon saith, they make themselues wings like an Eagle, and flie away. Pro. 23. 5. They may not vnfitly be compared to Ionas [Page] his gourd, which flourished in the morning, yeelding him content & delight, but shortly after (to his great griefe,) it was stricken by a worme, and withered away. The like may be said of honours, and pleasures. For what more vaine then to glorie in honour, which is not in a mans power, seeing as the Philosopher teacheth, Honour is not in him that is honoured, but in him 5 that honoureth: and therefore Courtiers are compared to counters, Ethic. l [...]. c. 5. which stand sometime for pounds, sometime for pence, beeing now aduanced, now debased, according to the pleasure of the Prince. Haman to day highly honoured in the court at 10 Shushan, the next day hanged vpon a tree. To omit the examples [...]h 7. of Iob, and Nebuchodonosar, (in whome we may see the mutabilitie of worldly dignitie.) Consider it in the glasse of these examples. First of Geliner a puissant Prince of the Vandals, Procopius. who was brought so lowe, that he was enforced to request 15 his friend to send him a loafe of bread, a sponge, and a harpe: a loafe, to slake his hunger: a sponge, to drie vp his teares: a harpe, to solace him in his miserie. Of Bellisarius, (for prowes & honour, the only man then liuing,) who came to that miserable estate, that hauing his eies put out, he was led in a string to beg 20 by the high way side, crying, Date obolum Bellisario. And of the victorious Emperour Henrie the fourth, who had fought 52. pitched fields; and yet was driuen to that exigent, as that he became a suter for a poore Prebend in the Church of Spira, to maintaine himselfe in his olde age. And as for worldly pleasures, 25 least cause is there that any man should glorie in them, seing they are more vanishing then the former: seeing they are common to vs with bruite beasts: seeing they are mingled with much griefe and vexation, for in the midst of laughter, the heart is sorrowfull. Prou. 14. 13. And lastly, seeing they leaue a sting 30 behinde them, for the ende of pleasure is nothing but paine, as Salomon saith, The ende of reioycing is mourning. For feasting & Prou. 14. 13. banquetting are often turned into surfetting & vomiting: drinkings into palsies: lusts into goutes, &c. And if pleasures were but onely painefull, the matter were the lesse; but they are also 35 sinnefull. Ebr. 11. 25. and therefore in no wise to be gloried in.

By this we see that Paul had iust cause in this earnest manner, to say, God forbidde I should glorie saue in the crosse of Christ considering that this boasting in outward things, is not onely a fault of vanitie, but also of impietie, as may appeare by these [Page] reasons. I. God hath expressely forbidden it. Ier. 9. 23. Gal. 5. 26. II. He hath alwaie seuerely punished it, as in Dauid, for numbring the people in a vaine-glorious minde. 2. Sam. 24. In Ezekias, for shewing his treasures in a brauery to the Embassadours of the king of Babel. Isay. 39. In Herod, for ascribing to himselfe the glorie proper to God alone, Act. 12. III. The 5 Saints of God haue alway abhorred it, as Paul doth in this place, and 2. Cor. 11. 30. If I must needs glorie, I will glory in neine infirmities, as if he should say, I will be farre from carnall boasting. IV. The heathen by the light of nature haue condemned 10 it: the Gretian Orator calls it an odious, and burdensome [...]. Demost de Coro [...]. thing. And the Romane Orator prooues it be most true by his own practise, making his words which flowed from his mouth as sweete as hony, to taste as bitter as wormewood, by interlacing his owne praises. 15

Obiect. I. Paul gloried in something besides the crosse of Christ, when he said, It were better for him to die, then that any should make his glorying vaine. 1. Cor. 9. 15. Answ. Paul in glorying doeth distinguish his calling, from his person; Of such a one I wil boast, of my selfe I wil not boast, & I was nothing inferior 20 to the very cheife Apostles, although I am nothing. 2. Cor. 12. 5. 11. Of his person or personall gifts he boasteth not: but onely of his Apostolicall calling, and his faithfull discharge thereof, to the end he may stoppe the mouthes of the false Apostles. Thus to confesse the good things we haue to the glorie of God, beeing 25 vrged thereunto, is lawfull boasting, nay it is sometime necessarie, making much for the maintenance of the Gospell, as Pauls boasting made much for the good of the Church of Corinth. Againe, there is a twofold lawfull boasting, one before God, another before men. Rom. 4. 2. Of the former the 30 Apostle speakes in this verse: of the latter in the 2. Cor. 12. He gloried not in the testimony of a good conscience, before god, but onely before men. Before God he glorified in nothing, but in the sauing knowledge of Christ, and him crucified. And whereas it may besaide, that this his boasting in regard of the 35 false Apostles, as also his glorying in the testimonie of his conscience. 2. Cor. 1. 12. and in his infirmities, 2. Cor. 11. 30. were not in the crosse of Christ. I answer, they were: for his glorying ouer the false Apostles, in teaching freely, was in the good and prosperous successe of the Gospel, which is the doctrine [Page] of the crosse, and his glorying in the testimonie of his conscience; in that it was washed by the blood of the crosse, as Paul speakes, Coloss. 1. 20. In his afflictions, in that they were the afflictions of Christ, and he by them made conformable to him.

But it will be said, that he gloried in his reuelations, in his 5 paines and trauell, in preaching the Gospel, and in the multitude of Churches which he had planted. Ans. First, he did it beeing vrged thereunto; secondly, he did it to defend his calling, and the credit of the Gospel: and therefore this boasting 10 was not vnlawfull; nay it was necessarie, and in the Lord. For when we are compelled, we may confesse the good things we haue, if we doe it sparingly, and for the edification of others, that they may be bettered by our example: and that they seeing our good workes, may glorifie God our heauenly father. 15 Matth. 5. 16.

Here we see what glorying is Vnlawfull; namely, when men ascribe vnto themselues either that which they haue not, or more then they haue, or as proceeding from themselues, their wisdome, strength, industrie, in sacrificing to their owne netts, 20 and burning incense to their owne yearne, Habac. 1. 16. or in boasting of them without necessarie cause, either for their owne vaine glorie, as Nebuchodonosor did, Dan. 4. or not for Gods glorie, as Herod did, Act. 12. And if this glorying be so greata sinne, surely boasting in wickednes (as Doeg did, Psal. 25 52. 1.) must needes be most damnable: as when the greatest swearers and swaggerers, count themselues the best companions: the greatest Idolaters, and superstitious persons, most religious: the greatest oppressours, surfeters, drunkards, fighters, most valiane and couragious, &c. Now this may be done three 30 waies, either ignorātly as whē Paul gloried in his cruel persecuting of the Saints before his cōuersion, Act. 26. 11. or presumptuously, when men glorie in wickednes, notwithstanding they be perswaded in conscience, that it is euill: and then it is the sinne of Sodom. Isa. 3. 9. or malitiously, to despite God, and 35 then it is the sinne against the holy Ghost.

The second point to be considered in the words, is, the thing wherein he will glorie, called here the Crosse of Christ: Sane in the Crosse of our Lord Iesus Christ. The words in the originall translated saue, are exceptiue: as if he should say, I will glorie in [...]. [Page] nothing except in the crosse of Christ: and exclusiue, onely in the crosse of Christ, and in nothing els. Albeit they are sometime aduersatiue, as Gal. 2. 16. and Apoc. 21. 27. There shall enter into it no vncleane thing, [...], but they that are written, &c. where the words are not exclusiue: (for then it would follow 5 that some which worke abomination, should enter into heauen:) but aduersatiue, as Matth. 12. 4. and Luk. 4. 20. which may serue (by the way) to cleare the text, Ioh. 17. 12. Those thou gauest me haue I kept, and none of them is lost, but the child of perdition: that is, but the child of perdition is lost. For the words, 10 [...]. [...], (as I take it) are not so well translated by the exceptiue coniunction nisi, as by the aduersatiue sed: seeing here is no exceptiō made of Iudas, as though he had beene giuen to Christ, & afterward had fallen away: which exposition must needes be made, if the words be read, nisi filius perditionis. 15

Further, by the Crosse of Christ, the Apostle vnderstandeth synecdochically, the all sufficient, expiatorie, and satisfactorie sacrifice of Christ vpon the crosse, with the whole work of our redemption: in the sauing knowledge where of he professeth he will glorie, and boast. For Christ is made vnto vs wisdome, 20 righteousnes—that as it is written, He that glorieth, should [...]. Cor. 1. 30, 31. glorie in the Lord: euen to make boast of him all the day long, as the Psalmist speaketh. And the reason why Paul professeth that he will glorie onely in the Crosse of Christ, is, because Christ crucified is the treasurie, and storehouse of the Church: 25 seeing that in him are hid, not onely the treasures of wisdome and knowledge, Coloss. 2. 3. but of bountie and grace, Ioh. 1. 16. and of all spirituall blessings. Eph. 1. 3. For first, by Christ crucified, we haue reconciliation with God, remission of sinns, & acceptation to eternall life. Secondly, we haue the peace of 30 God which passeth all vnderstanding, peace with God, with Angels, with men, with our selues, with the creatures. Thirdly, we recouer the right and title which we had in the creation to all the creatures and blessings of God. 1. Cor. 3. 22. Fourthly, all afflictions and iudgements, cease to be curses and punishments 35 and become either trialls, or corrections. Lastly, death it selfe, is no death, but a sleepe: for all that die in the Lord, are said to sleepe, and to rest vpon their beddes. Isa. 57. 2. Indeede, if we looke vpon death through the glasse of the Law, it is the very downefall to eternall destruction: but if we consider it as [Page] it is changed by the death of Christ, it is but a passage from this trans [...]torie life, to eternall life. Christ by his death hath taken away sinne, the sting of death: so that though it seaze vpon vs, yet (hauing lost it sting) it cannot hurt vs. So that in a word, in Christ crucified, are all things that a man can glorie of. If we would glorie in knowledge, and wisdome; He is the wisdome 5 of the father, seeing that all treasures of wisdome and knowledge are hid in him: and therefore Paul desired to know nothing among the Corinthians, but (brist and him crucified. 1. Cor. 2. 2. for this knowledge is eternall life. Ioh, 17. 3. If in the loue and fauour of great men: by him we are highly aduanced into the 10 loue & fauour of god. Eph. 1. 6. If in honors & riches; by him we are made Kings and Priests. Apoc. 1. 6. If in libertie; by him we are deliuered from the hands of our enemies, Sinne, Satan, &c. Luk. 1. 74. If in pleasures, comfort, and content: he is our felicitie, in him we are cōplete, Coloss. 2. By him we haue right 15 to those things which eye hath not seene, eare hath not heard, neither can the heart of man conceiue. It may be said, why doth Paul glorie in the ignominious death of Christ, rather then in his glorious resurrection, triumphant ascension, and imperiall iurisdiction 20 now sitting at the right hand of the Father? Ans. These are not excluded, but included in the Crosse: yet he nameth the crosse rather then them. First of all, to shew that vpon the crosse, Christ did fully finish the worke of our redemption: for beeing now readie to giue vp the ghost, he said, It is finished. 25 Ioh. 19. 30. this made Paul to desire to know nothing but Christ, and him crucified. 1. Cor. 2. For in his humiliation stāds our exaltation; in his weaknes, stands our strength; in his ignominie, our glorie: in his death, out life. Secondly, to shew that he was not ashamed of the crosse of Christ, though neuer 30 so ignominious in the eyes of the world. It had beene no great thing for Paul to haue gloried in the resurrection, ascension, wisdome, power, maiestie of Christ, wherein the world can and doth glorie. But to glorie in the shamefull, contempuble, August de verb Apost. Se [...]m. 20. accursed death of the crosse was a matter of great difficultie, 35 and the worke of faith, iudging that which the world counts ignominious, to be most glorious: that which the learned Philosophers counted foolishnes, to be the wisdome of God. 1. Cor. 1. 24.

The Popish sort abuse this text two waies. First, in applying [Page] it to the transient crosse. Secondly, to the permanent or materiall crosse. To the transient crosse., in that they glorie in it: First, as hauing a vertue in it, (when it is made in the ayre,) to driue away Deuills. Secondly, beeing made in the forehead to be as an amulet against charmes, blastings, and other such like casualties. To the materiall crosse, when they adorne it 5 with golde and iewells, and so cause it to be carried in great pompe before them. When the Crucigeri weare it in their hats in a white, redde, or greene colour. When they put their confidence in it, and pray vnto it, Holy Crosse, saue vs. This is Popish 10 and carnall glorying in the crosse; and not spirituall, in the death of Christ vpon the crosse, of which onely the Apostle speakes in this place.

The reason why he would glorie in nothing but in the crosse of Christ, followeth to be considered, in these words, By 15 which the world is crucified to me, and I vnto the world. It is taken from a double effect, which Christ, or the crosse of Christ, wrought in him: (for the words, [...], by which, may be referred to either indifferently.) The first, to be crucified to the world: the second, the world to be crucified to him. By the world, we are not 20 to vnderstand the frame of heauen and earth, not the creatures, nor mankind: but honour riches, pleasures, fauour, wisdome, glorie and whatsoeuer is opposed to the kingdome of Christ, and the new creature. To be crucified to the world, is to be dead vnto it, to despise and contemne it, to count all the glorie of it 25 to be no better then dongue, in respect of Christ and his righteousnes, as Paul did, Phil. 3. 8. The world is said to be crucified to vs, when it hates and persecutes vs, and accounts vs the filth & the off-scouring of all things. 1. Cor 4. 13. Yet here obserue that we are crucified to the world, and the world to vs, by the 30 vertue of the death of Christ, after a different manner. We are crucified to the world, properly by the spirit of Christ, weaning our affections from the loue of this world. The world is cruci fied to vs, by the death of Christ, improperly, and by accident, in that we are made such as the world cannot but hate and persecute: for seeing we are made new creatures, and chosen out 35 of the world, therefore the world hateth vs. Ioh. 15. 19.

Here we see who those are that can truly glory in the crosse of Christ, namely those that are dead to the world, & the world to them: such as feele the power of the spirit of Christ crucifying [Page] the flesh in them, with the affections and lusts. Others can no more glory of the crosse of Christ, then he that glories of the victorie which his Prince hath gottē ouer his enemies, himselfe in the meane time beeing a vassall, and slaue vnto them.

Secondly, that it is not sufficient for a Christian, that the world is crucified to him, except he also be crucified to the 5 world, neither louing the world, nor the things in the world.

Thirdly, that to be crucified to the world, is not to professe monasticall life, and to be shut vp in a Monastery: but to renounc [...] the world, and the corruptions that are therein, both in 10 affection of hart, and practise of life.

Fourthly, we are taught to carrie our selues to the world, as crucified and dead men, not to loue nor like it, to seeke or affect it, but to renounce and forsake it, with all the vanities, delights, and pleasures thereof: and to be as dead men to our own wicked wils, and to our carnall reason, letting them lie dead in 15 vs, and suffering our selues to be ruled, ordered, and guided by the spirit of God: making his will our will, his word our wisedome.

Fiftly, by this we may examine our hearts, for if we haue 20 our affections glued to the world, and set vpon the honours, pleasures, profits, and preferments thereof, we are worldlings indeed: for they that are Christs are crucisied with Christ. Gal. 2. 20. and haue crucified the flesh, with the affections and lusts. Gal. 5. 24. and therefore must needs be crucified to the 25 world. A man that is hanged vpon a gybbet, ceaseth from his thefts and murders: So all that are indeed crucified with Christ to the world, cease from their old offences. For as the Apostle reasoneth, if we be risen with Christ, we ought to seeke the things that are aboue, & not the things that are vpon the earth. 30 Col. 3. 1, 2. So if we be dead with Christ from the vanities of the world, we ought as dead men to abstaine from all worldly lusts, which fight against the soule. 1. Pet 2. 11.

v. 15. For in Christ Iesus neither circumcifiō availeth any thing, 35 nor vncircumcision, but a new creature.

[Page] Here the Apostle prooues his former assertion, v. 14. that he neither did, nor ought to glorie in any thing, saue in the crosse of Christ, because nothing is of any account in the kingdome of God, but a newe creature. And this he prooues by the remoouall of all those things that are either opposite to, 5 or diuers from a newe creature, signified by circumcision and vncircumcision. And withall he laies downe two conclusions. The first is, that in Christ Iesus, that is, in the kingdome of grace, neither circumcision, nor vncircumcision are any thing, that is, are neither acceptable to God, nor auaileable to saluation▪ Vnder 10 these two, synecdochically comprehending all outward priuiledges, and prerogatiues, dignities and regalities, or whatsoeuer can be named: vnder circumcision comprising the preheminence of the Iewe, and the profit of circumcision, which was much euery way. Rom. 3. 1. seeing that to them appertained the 15 adoption, and the glory, and the couenants, and the giuing of the Lawe, and the seruice of God, and the promises. Rom. 9. 4. Vnder circumcision containing the Gentiles, with all their wealth, wisdome A un strength, lawes, pollicie, and whatsoeuer is of high account, and glorious in the eies of the world. All which he exclude; 20 and accounts as nothing in respect of regeneration. For that which is highly accounted of among men, is abomination in the sight of God. Luk. 16. 15. Therefore wisedome, wealth, nobility, strength, are nothing. 1. Cor. 1. 26. Outward callings, as to be King or Kaesar, Prophet or Apostle. Outward actions of fasting, 25 almes, praier. Nay, kindred and alliance, as to be mother or brother of Christ, is nothing: for if the blessed virgine had not borne Christ in her heart, as she did in her wombe, she should neuer haue beene saued. Luk. 11. 27, 28. & if his kinsmen had not beene his brethren by spirituall adoption, as well 30 as by naturall propagation, they should haue had no inheritance in the kingdome of God. Mark. 3. 33, 35. Nay, the outward element of baptisme, without the inward grace, is of no force; for it is not the washing away of the filth of the flesh (that is acceptable to God) but the stipulation of a good conscience, 35 which maketh requests vnto God. 1. Pet. 3. 21. and if the communicant at the Lords table, doe not eate panem Dominū as well as panem Domini (as Augustine speaketh) that is, if he doe not receiue Christ spiritually by the hand of his faith, as he doth corporally receiue the element by his bodely hand, he receiueth [Page]vnworthily, and so eateth and drinketh his owne iudgement. 1. Cor. 11. 39. Now the reason why these outward things are nothing availeable, is, because the things that are accounted of with God, are spirituall and eternall, not tempōrall and carnall, as these are: which as they shall vtterly cease in the kingdome of glory, Matth. 22. 30. (for then Christ will put downe all rule, authoritie, 5 and power. 1. Cor 15. 24.) so are they not of any moment or account in the kingdome of grace, as Paul teacheth. 2. Cor. 5. 16. Gal. 3. 28. Coloss. 3. 11. It may be said, these priuiledges and outward things, as Prince, and people; Master, and feruant: 10 bond, and free, &c. haue place in the kingdome of grace, seeing Christianity doth not abolish nature, nor ciuill pollicy. To which I answer, that man must be considered two waies, in respectof the outward, or inward man. Consider him as he is a member, in ciuill society, as of the family, church, or commonwealth: 15 there are sundry differences of persons, as bond, free; magistrate, subiect; poore, rich: &c. in which sense the Apost. exhortation taketh place, wiues, submit your selues to your husband [...]. Coloss. 3. 18. children, obey your parents, v. 20. seruants, be obedient to your masters. v. 22. But if man be considered in respect 02 of his spirituall estate, as he is a member of the inuisible, or catholique church, vnder spirituall gouernement, consisting in righteousnes, peace of conscience and ioy in the holy Ghost. Rom. 14. 17. there is no distinction of calling, condition, or sexe; for we are all on in Christ. Gal. 3. 28. or Christ is all and in all 25 things. Coloss. 3. 11. in that though we be many, yet are we but one body in Christ. Rom. 12. 5. seeing we are quickned with one spirit. Eph. 4. 4. The Popish opinion therefore which teacheth that there be some outward callings and actions which commend vs to God, as to lead a single life, to fast, 30 to vow voluntary pouerty, to performe regular obedience, to professe monkery, to be buried in a friers cowle, or to abstaine from these and these meates, is here condemned, when Paul saith, that outward priuiledges will not serue the turne, and that meate commendeth vs not to God 1. Cor. 8. 8. 35

Againe, neither this nor the like places Gal. 3. 28. Col. 3. 11. do any thing fauour the Anabaptisticall fancy, of bringing in an anarchie, that is, an ataxy into Christian society; by taking away christian magistrates, and distinction betwixt masster and seruant: for by the same reyson we may consound the [Page] sexe of man and woman, for Paul saith, there is neither male nor femalle, but we are all on in Christ, the meaning thereof is this, that although in respect of our inward or spirituall estate before God, there be no such difference: yet that hindreth not but there may be in respect of our outward estate. 5

Further, we learne from hence, that no man is to thinke highly of himselfe in regard of outward priuiledges, as birth, honour, welth, fauour, nor to glory in them. Ier. 9. 23. rich men must not be high minded. 1. Tim. 6. 17. Nay, the King may not lift vp his mind aboue his brethren. Deut. 17. 20. 10 Pauls example is notable, who accounted all the priuiledges which he had before his conuersion, whilst he was a Iew, (as that he was a citizen of Rome, a Pharise, a great Rabbin, instructed by Gamaliel, of the tribe of Beniamin, circum cised the 8. day &c.) and after his conuersion beeing a christian (as that 15 he was an Apostle, taken vp into the 3. heauen &c.) to be as nothing or worse then nothing, euen as losse or dunge in respect of beeing a new creature in Christ, that is, in respect of iustification, and sanctification. And therefore we may not set our minds to much vpon outward things, as riches, honours, pleasures 20 seeing they are not [...]ylable to saluation.

Besids, this teacheth all those that are but in meane and base estate, to be content: for outward priuiledges auaile nothing: outward wants and miseries, hinder nothing. If a man be rich, he is nothing the ne [...]rer, and if he be poore, he is not a whitt 25 the further off: it is the pouerty of the spirit, which makes a man rich in grace: for though the poore man be the rich mans flaue, yet he is the sonne of God, and sellow heyre with Christ: and though the rich man be the poore mans master, yet he is the seruant of Christ, as Paul saith he that is called beeing a seruant 30 is Gods free man: and he that is called beeing free, is Christ seruant. 1. Cor. 7. 22.

Lastly, this crosseth the opinion of the multitude, who think that if a man be increased in riches, graced with fauour, aduanced with honour, that he is a godly, wise, religious man; and 35 that religion which he professeth, is the truth. This is nothing els but to haue the faith of our Lord Iesus Christ in respect of persons. Iam. 2. 1.

The second conclusion is, that the new creature is the onely thing that is acceptable to God. Circumcision, &c. [...]aileth nothing,[Page]but a new creature. By the new creature, the Apostle vnderstandeth the image of God, or renouation of the whole man, both in the spirits of our minds, and in the affections of our hearts, which is also called the new man. We shall the better conceiue it by the contrarie, namely, by the old man; which is 5 want of knowledge in the minde, and delight in ignorance: want of subiection and conformitie in the will, and rebellion withall: want of holines in the affections, and pronenes to euill. The new man then, is the restoring of all these defects. For the vnderstanding hereof, consider, that there are three things 10 in the soule. The substance of the soule: the faculties, or powers of the soule: and the qualities of these faculties. Now neither the substance nor faculties are lost by the fall, but onely the qualities of the faculties: as when an instrument is out of tune, the fault is not in the substance of the instrument, nor in 15 the sound, but in the disproportion, or iarre in the sound: therefore the qualities onely are renewed by grace. These qualities or habits, are either in the Vnderstanding: or will and affections. The qualitie in the vnderstanding, is knowledge. Coloss. 3. 10. Ye haue put on the new man, which is renewed in knowledge, after 20 the image of him that created him. In the will and affections, they are principally two, righteousnes, and holines, both which are in truth and synceritie, without all hypocrisie. Eph. 4. 24. Put on the new man, which after God is created in righteousnes, and true holines: where holines, and righteousnes, are opposed to concupiscences, 25 and lusts of the old man: Truth (which hath relation to both) to spiritual guile, and dissimulation: so that each of these qualities, haue two parts, a want of the contrarie euill, and a positiue qualitie or habit of goodnes. Holines respecteth god, and containeth all duties of pietie, contained in the first table: 30 Righteousnes, respects man, and the creatures, and compriseth all the duties enioyned in the second table. Truth respecteth the manner how both the former are to be practised, viz. with an vpright and sincere heart, free from all hypocrifie and deceit. These three making a perfect harmonie in all the faculties 35 of the soule: Holines performing all the duties of pietie: righteousnes the duties of humanitie: truth seasoning both the former with sinceritie.

But (may some say) how is the new creature opposed to all externall things, or said to be of any force in the kingdome of [Page] Christ, seeing it is not auaileable to iustifie a man before God' beeing stained with manifold imperfections? For answer whereof, we are to know, that outward things are sometime opposed to Christ, and his righteousnes, as Coloss. 3. 11. There is neither Iew, nor Grecian, circumcision nor vncircumcision, &c. but Christ is all, and in all things. sometime to faith, as Gal. 5. 6. Neither 5 circumcision auaileth any thing, nor vncircumcision, but faith which worketh by loue. sometime to the new creature or sanctification, as in this place, and 2. Cor. 7. 29. Circumcision is nothing, &c. but the keeping of the commandements of God. But the sense 10 is all one, for they are opposed to Christ, as to the matter of our iustification: to faith as to the instrument apprehending it: to the new creature, as to the signe of them both.

Further, whereas both here, and 2. Cor. 5. 17. the image of god is called a new creature, (or as it is in the original [ [...]] 15 a new creation) the meaning is not, that either the substance, or faculties of the soule are created a new; but that the worke of regeneration is wholly to be ascribed to God alone, (not as though we were stocks or stones without life or motion) but because God doth create these new qualities in vs, quickning 20 vs when we were dead in sinne, and working in vs both the will, and the deede. Philip. 2. 13.

If regeneration then be a new creation, it must needes follow, that before our conuersion we were not onely dead, but euen flat nothing, in godlines, and grace. By which we see what 25 to iudge of the Semi-pelagian heresie, which teacheth, that a man by an internum principium, may dispose himselfe to will that which is truly good: and that man is not starke dead in sinne, but onely sicke or wounded and halfe dead, as the man which fell among theeues, Luk. 10. or as a prisoner that is shackled 30 and manackled, who can walke of himselfe, if his fetters be taken from him: so we (if Christ loose the chaines of our sinnes) haue power of our selues to mooue our selues. Which doctrine we know is most iniu [...]ious to the mercie of God, and most derogatorie to the merits of Christ, seeing it makes him in the 35 worke of our saluation, to be but causa removens prohibens, which (as Logicians teach) is but causa sine quâ non, which in truth is no cause at all. So that they make themselues their own Sauiours, and Christ to be but an instrument whereby they saue themselues: for if he doe but remooue the impediment, they without any more adoe, are able to mooue and act themselues. [Page] When as the conuersion of a sinner is as great a worke as the creation of heauen and earth: for Paul calleth it here a new creation. Nay, here is a greater power required (if I may so speake) then that whereby the world was created. For though an infinite power be required as well to the creating of the great world, as the recreating or regenerating of the lesse 5 world, as our Sauiour Christ signifies, Mark. 2. 9. Whether is it easier to say to the sicke of the palsie, Thy sinnes are forgiuen thee, or to say, Arise, take vp thy bed and walke? yet the holy Ghost seemeth, of the two, to make it more difficult, to create a new hart, then a new world, in that speaking of the creation of the world, 10 he saith it was made by the word of God, By the word of the Lord were the heauens made. Psal. 33. 6. or by his fingers, when I consider the heauens, the workes of thy fingers. Psal. 8. 3. or by his handes. Psalm. 102. 25. The heauens are the workes of thy hands. But the redemption of man, and the conuersion of a 15 finner, is said to be wrought by the arme of God. Marie in her Magnificat, saith, He hath shewed strength with his arme. Luk. 2. 51. nay, he was faine to set his side to it, and it made him shed many a teare, and sweat as it were drops of blood, trickling downe to the ground. Luk. 22. 44. Before our conuersion, we are like 20 the drie bones, Ezek. 37. for as when the winde of God came vpon them, bone came to bone, and were ioyned with sinews, and couered with flesh, and had their senses restored: so when the spirit of God, like the fauonian winde, bloweth vpon vs, it reuiueth vs againe; giuing vs a new life, new senses, a new 25 heart, new wills, and affections: for all old things passe away, and all things become new. 2. Cor. 5. 17. For it openeth the eyes of our vnderstanding, making vs discerne of things that differ. Eph. 1. 18. Philip. 1. 10. it boareth a new eare of obedience in vs, 30 Psal. 40. 6. and giueth vs a new tast, not to sauour the things of the flesh, but of the spirit. Rom. 8. 5.

Further, this serues to detect the naturall Poperie of the multitude, and of our owne hearts, when we perswade our selues (though falsely) that though we goe on in our sinnes, yet 35 that we can repent when we list. When as the Prophet saith, O Lord, I know that the way of man is not in himselfe: and Paul saith, Ierem, 10. 23. Qui dabit poenitenti veniā, non dabit peccanti poenitentiam. that it is as great a worke to create a new heart, as to create a new world: for regeneration is a new creation. 2. Cor. 5. 17. Augustine saith well, He that will grant pardon to him that repents, [Page]will not alway giue repentance to him that sinnes.

Againe, in the sense that Paul calleth the image of God, a new creature, or the new man, and corruption the old man: we graunt, that our religion is new, and Popish religion is old. For as the new men, is the restored image of God, in which Adam was first created, though afterwards defaced by his owne inuentions: 5 Eccles. 7. 31. So our religion is the restored or reformed doctrine first taught by the Apostles, which afterward was corrupted by mens deuices. Albeit, in Tertullians sense, ours is the old religion, and theirs the new: as the image of God is the 10 Quod antiquiss [...]mum, id verissimum. old man, and corruption the new.

Vse. If we be not changed in our liues, but remyane old Adams still, euen the same men we were before, in minding, willing, affecting earthly things, and fashioning our selues to the guise of the world; we are no new creatures, though we promise 15 and protest neuer so much: we are but hypoc [...]tes, deceauing others, and our selues also. For where this new creature is, there is a change in all the faculties and powers of soule and body: the mind is not set vpon the world, but mindeth heauenly things: the will, affections, and conuersation of the whole 20 man, is in heauen. Philip. 3. 20. For the spirit of regeneration is like the leauen which a woman tooke and bid in 3. pecks of meale till all was leauened: for after the same manner, by a secret operation it altereth the mind, will, affections. If any be in Christ (saith the Apostle) he is a new creature, old things are 25 passed away, behold, all things are become newe. If therefore we a. Cor. 5. 17. be new creatures, why lead we not a new life? if we be changed in affection, why are we not changed in conuersation?

But by this we may perceiue that all which are christians in profession, are not christians in conuersation: all that are washed 30 with the outward Element of water, are not washed with the inward baptisme, the lauer of regeneratiō: as first, those that are as good fellowes (that is, as badde) as euer they were before, and make no consciēce of sinne. Secondly, such as are no more but ciuill honest men, like those honest women which raysed 35 persecution against Paul and Barnabas, and expelled them out of their coasts. Act. 13. 50. Thirdly, worldly wise men which sauour of nothing but the world. Lastly, such as haue some loue and liking of the word, and are in some sort outwardly conformable thereunto, hauing some legall sorrow for sinne [Page] arising from legall terrors: but haue no thorowe change nor renouation.

Lastly, we may not maruell if the world hate & maligne those that are new-creatures: seeing they neither mind nor affect the same things. For there can be no true loue, where there is contrarietie of iudgements, wills, affections, which hath beene, is, 5 and wil be, betwixt those that are borne of the flesh, and those that are borne of God. Gen. 3. 15.

v. 16. And as many as walke according to this rule, peace shall 10 be vpon them, and mercy, and vpon the Israel of God.

Here Paul commends this glorying in the crosse of Christ, 15 and studie of pietie, in becomming a new creature, as the onely rule of faith and manners, which all teachers and heare [...]s, were to obserue, and follow: Enforcing the keeping and obseruing of this double dutie, by the fruit and benefit that comes 20 thereby, specified here by peace and mercy. In the words two things are generally to be considered: First, the duty of walking, in these words, As many as walke according to this rule: Secondly, the reason of motiue to the practize thereof, in these, Peace shall be vpon them and mercy: which is amplified by 25 the generalitie thereof, that is, shall light vpon as many as walke according thereto, and vpon the Israel of God. The dutie is, that we walke according to this canon, or rule: the [...]. word translated walke, signifieth not simply to walke, but to walke warily and circumspectly (as it is expounded Eph. 5. 15.) or to walke by 30 rule, in order, and measure, without treading aside, but making straight steps to our feete. Hebr. 12. 13. Pauls rule which we must walke by, is faith in Christ, called here glorying in the crosse of Christ: & repentance towards God: called regeneration or the new creature: which is rightly called a [...]le of 35 faith, and manners, of things to be beleeued, and practised, because by it all doctrines and actions, are to be examined: nay, the Scripture is therefore called Canonicall, because it se [...]tes downe an exposition of this rule: there beeing nothing from the first chap. in Gen. to the last words in the Apoeal. which [Page] aimeth not at one of these two, either repentance towars God or faith in Christ

Here all ministers are taught what rule to follow in preaching the word, or building the church of God, namely faith, & repentance, the doctrine of the crosse, and conuersion, or the new creature. And all [...]earers according to what rule to order 5 their liues and actions. For this metaphor of walking, and that by a rule or line, shewes that we are trauellers or pilgrimmes, that this world is a strange countrey, that we are to goe to another, that the world is an endles labyrinth, in which we shall 10 for euer lose our selues, except we be guided by this rule.

And here we see that there is a certen rule for the regulating of all things apertaning to faith and manners, though we cannot apply it nor vse it as we should: The fault is in vs, not in the rule. 15

Whereas Paul saith as many as walke according to this rule, he shews that Christians haue but on onely rule which they are to follow, and according to which they must frame their liues; for the Apostle exhortes vs that we all proceede by on rule. Phil. 3. 16. Therefore the Papists doe notoriously offend not only 20 in wresting, preuerting, and breaking this rule, but in making other new Lesbian rules, which they prescribe as necessarie to be followed: as the rule of S. Francis, of S. Dominick. S. Austen. S. Ierome &c. holding on mans baptisme better then another, on mans profession holier then another, on mans rule 25 perfecter then another: following any rule rather then Christs, and so diuide his sea [...]les coate. And that these sundry rules of Monks are vaine and wicked, it may appeare, First, because they agree not with this rule of Paul, they beeing many, it but on: it directing and leading to Christ, they leading to by paths, 30 obscuring the merit of Christ, and prescribing many things partly friuolous, partly impious, contrary to faith and good life. Secondly, in that they agree not among themselues; euery sect hauing his own proper orders, and contending their owne to be better, holier, perfecter then the rest. Thirdly, in that they 35 diuide into diuerse sects those that ought to be all on in Christ, for which cause Paul calles the Corinthians carnall, in houlding some of Paul, others of Apollos, 1. Cor. 3. 4. For how can they be spirituall, who in speech, action, habitte and attire, profession and conuersation, professe nothing but shisme and [Page] dissention? Ierome against the Luciferians saith, Sieubi audieris [...]os qui dicuntur Christi, non a Domino lesu Christ [...], sed à quoquam alio nuncupari, puta Marciònitas, Valentinianos, Montenses, Campates, scito non [...]cclesiam Christi, sed Antichristi esse Synagogam. that is, whersoeuer thou shalt heare those that are called Christians not to haue their name from our Lord Iesus Christ, but from some 5 other, as Marcionites, Valentinians, Montenses, Campates, knowe thus much, that they are not the church of Christ, but the Synagogue of Antichrist. Nay further, solitary life in leauing the society of men, and sequest [...]ing themselues from all company, which is 10 the grownd, and generall practize of Monkish E [...]emites (for Coenobites to speake p [...]operly are no Monks as the word teacheth) is against the very light of nature it selfe. First, because it is naturall for men to liue together; nay it is the ground of the family, the church, and common-wealth. There was neuer 15 nation so barbarous or sauage but endeauoured to liue together by associating themselues, in cities, townes, villages, caues, woods, tents, or some other way, according to the custome of the countrey: which generall practise of all, argues the impression of nature in all. Secondly, speach is giuen men 20 for this end that they might conuerse together: for it were little or nothing auaileable if men should liue alone, and conuerse withnone. Thirdly, sundry vertues bestowed vpon men, as iustice, fortitude, loue, and frendship, should be giuen in vaine, if men should liue solitary, sequestred from all company. 25 Fourthly, mans imbecillity argues thus much; for whereas all other creatures are armed by nature, as the Bull with hornes, the Boare with tuskes: other with teeth, fethers, swiftnes &c. man is borne feeble and naked, not able to prouide or defend himselfe, but only by helpe of others, which is an argument 30 that he is borne to liue in ciuill society, and to be holpen by others. Lastly, man is borne to doe good to himselfe and others, in some estate and calling, 1. Cor. 7. But he that liueth alone can doe no good to others, nor receiue good from them: For whereas they plead for themselues, that they leaue their particular 35 callings, and betake themselus to Armetages, that so they may renounce the world. I answer, that to renounce the world is not to leaue their places and callings, whereunto God hath caled them, but to renounce the corruption that is in the world through lust. 2. Pet. 1. 4. These and the like reasons made the [Page] Philosopher to say, that he which left the societie of men and Aristot. P [...]li [...]. [...]b. [...]. [...]p. a. betooke himselfe to a solitary life, was either a God, or a beast.

By this we may see what Lesbian rules they follow: and how that which they account the highest degree of perfection, is in truth the depth of abomination: that it hath beene the cause of much wickednes, as of idlenes, hypocrisie, whoredome, so domitry, 5 besides the cruell murthering of many poore innocents. Therefore let neither their hypocrisie, nor the churches pretended authoritie, nor the long receiued custom, any thing mooue vs, but that leauing them, we follow the rule of Paul in this 10 place: for they that walke according to it, peace shall be vpon them and mercie. By peace, we are to vnderstand outward peace, as prosperitie, and good successe in all things we goe about. For whatsoeuer they doe, shall prosper. Psal. 1. 3. And peace with the creatures; as first with the good Angels, Colos [...]. 1. 20. who 15 are ministring spirits, sent forth to minister, for their sakes that shal be heires of saluation, Ebr. 1. 14. pitching their tents about them, Psal. 34. 7. and bearing them in their hands as the nourse her child. Psal. 91. 12. Secondly, with the godly. The Prophet saith that in the kingdome of Christ, the wolfe shall dwell with the lambe, 20 the leopard shall lie with the kidde, &c. that is, men of fierce, sauage, Isa 11. 6. and woluish natures, shal be so changed by grace, as that they shall liue peaceably and louingly together. Thirdly, with the wicked their enemies, partly because they seeke to liue in peace, as Dauid saith of himselfe, I labour for peace, Psal. 120. 7. 25 partly because God so inclines their hearts, as that they are peaceable. Lastly, with the beast of the field, and all the creatures. The Lord promiseth to make a couenant with the wild beasts, and foules of the heauen, in behalfe of his people, that they may sleepe safely. Hos. 2. 18. But the peace which is principally 30 meant in this place, is peace of conscience which passeth all vnderstanding. Phil. 4. 7. Which is peace with God, beeing reconciled and at one with him. Rom. 5. 1. Beeing iustified by faith, we haue peace with God. And peace with our selues, which is three fold, as it is opposed to a threefold dissention in man. 35 The first is, when the will and affections renewed by grace, are obedient to the minde enlightened by the spirit, and at peace therewith: opposed to the dissention that is betwixt rebellious affections, and naturall reason. The second is, when grace (though strongly assailed) giueth corruption the foile, whereupon [Page] followeth the calming and quieting of the mind, opposed to the combate betweene the flesh and the spirit. The third is, when the conscience perswaded of remission of sinnes, and reconciliation with God, ceaseth to accuse and terrifie, and beginnes to excuse, and comfort vs: opposed to the conflicts that a distressed conscience hath with legall terrours, and the anger 5 of God. By mercy (which is the cause of this peace) are vnderstood, all spirituall blessings, which flow vnto vs from the loue, and fauour of God in Christ, as remission of sinnes, iustification, sanctification, and eternall life it selfe. The words [...], 10 vpon them, haue great emphasis, signifying, that these blessings come downe from heauen, and light vpon them that follow this rule, and that they cannot he hindered by the mallice of men.

Let the Pope then anathematize, curse, and excommunicate vs, both Prince and people, because we tread not in the 15 steps of his faith, but of the faith of our father Abraham, and walke not according to his rule, but according to this rule of the Apostle: for we need not feare his thunderbolts, nor curses, seeing the causelesse curse shall neuer come. Pro. 26. 2. for what 20 though he curse, if God doe blesse? It was the thing that comforted Dauid beeing cursed of his enemies, in that though they did curse, yet God would blesse. Psal. 109. 28. and let vs comfort our selues in this, that he will curse them that curse his people. Gen. 12. 3. 25

Againe, if peace and mercy shall be vpon them that walke according to this rule, then wrath and indignation shall light vpon those that follow any other rule, or deuise any other way, or set downe any other meanes of saluation besides, or contrary to this. False therefore is the opinion of Pucksius, that if a 30 man lead an outward ciuil life, he may be saued in any religion, the Iewe in his Iudaisme, the Turke in his Mahometisme, the Heathen in his Paganisme. For they that walke not in this way, according to this rule, doe but weary themselues in endlesse Labyrinths: and so walking without line or rule in their crooked 35 wayes, shall be led with workers of iniquitie, whenas peace shall be vpon Israel. Psal. 125. 5. Other vses are made of mercy and peace, Pag. 11. and 12. to which places I referre the reader.

The Apostle addeth, that peace and mercy shal be vpon all them that walke according to this rule, and vpon the Israel of [Page]God. There is a doble Israell mentioned by Paul. Israell according to the flesh. 1. Cor. 10. 18. and the Israell of God: as there is a twofold Iewe, one outward, in the flesh: another inward, in the spirit. Rom. 2. 28, 29. By the Israell of God, the Apostle meaneth all such as are like to Nathaniell, who was a true Israelite, in whome there was no guile. Ioh. 1. 47. whether they be 5 the faithfull Gentiles, or beleeuing Iewes. And he makes mention of the Israell of God, partly by reason of the aduersaries, who bragged so much of their father Abraham, and that they were the only true Israelites, and yet were noe Israelites because they troade not in the steps of the faith of Abraham: partly for 10 the weake conuerts, who thought it a hard thing to be seuered from the society of those, to whome the promises were made: partly for vs Gentiles, that we might know that all are not Israell, which are of Israell. Rom. 9. 6. but that all they which are of 15 faith are blessed with faithfull Abraham. Gal. 3. 9. seeing that God is no accepter of persons Act. 10. 34.

v. 17. From hence forth let no man put me to busines: for I beare 20 in my body the markes of the Lord Iesus.

Here the Apostle laies downe his last admonition, preuenting 25 an obiection that might be made by the false Apostles, or the Galatians. For whereas it might be said, that Paul sought himselfe, and the world, shunned persecution, and therefore ioyned circumcision to Christ to please the Iewes, and followed not his owne rule v. 16. he takes away this obiection with 30 great authoritie, when he saith, from hence forth let no man put me to busines, And withall he addes a reason of it, for I beare in my bodie the markes of the Lord Iesus: as if he should saie, The bonds, the imprisonments, the stripes, wounds, and scarres in my bodie, doe sufficiently testifie my fidelitie in my ministerie, 35 for if I had preached circumcision I should not haue suffered persecution. The words may be and are taken in a doble sense. First thus, The false Apost. and you Galatians (by their instigation) haue beene troblesome vnto me, by false accusations and scanderous imputations, as that I taught circumcision and [Page] the obseruatiō of the ceremoniall Lawe as a thing necessarie to saluation, and so you haue made a reuolt from my doctrine, & by that meanes haue dobled and tripled my labour and paines among you: But from hence forth cease to be troblesome vnto me, you may take experiment and proofe from me; the marks that I beare in my body doe sufficiently witnesse and seale the 5 truth of my doctrine, and my fidelitie in myne Apostleship, as also whose disciple I am, Moses or Christs, and what rule I follow, Iudaisme or Christianisme. Secondly, they cary this sense, I haue sayd, that they which walke according to this rule, in 10 glorying onely in the crosse of Christ, peace shall be vpon them, and mercy, and vpon the Israel of God; And I say againe and againe, that we ought to striue and contend for it, to obserue & keepe it, as a thing most necessarie to saluation: [...], as for othings not necessary to saluation, as circumcision &c. Let no 15 man troble me in the execution of mine Apostolicall function, or hinder the course of the Gospell, by vrging any other doctrine or ceremony contrary or diuerse from this, as necessary to saluation: This one thing is necessarie, other things are needles and fruitles in comparison, therefore neither I, nor the church 20 of God ought to be trobled with them. This latter sense I take to be more ageeable to the text. Some make the sense to be this, I haue had many trobles and conflicts; and haue many markes and scarres in my body inflicted by persecutours: therfore be no more troblesome vnto me: for it were to much to 25 add wormewood to my gale, affliction to affliction. Here we se the condition of the Apostle, and the estate of all faithfull ministers; that it is full of troble and molestations. For as they are accounted men of turbulent spirits, disquieters of the state, as Elias was 1. King. 21. and Ieremie, chap. 15. 18. and Paul, 30 Act. 16. 20. & 21. 28. So they are most trobled with factious opposers and false teachers, who labour to bring into the church things partly needles and superfluous, partly hurtfull & pernicious. Thus the false Apost. trobled the pastors and church of Galatia. Gal. 5. 10. and the churches of Antiochia, 35 Syria, Cilicia, Act, 15. 24.

Secondly, consider how that the most and greatest trobles of the church haue beene for matter [...] not of substance, but of circumstance, partly not necessarie, partly contrarie to the rule: which notwithstanding haue bee vrged with fire and fagot, as [Page] things most necessarie.

Lastly, he that stands forth for the defence of Gods truth (as Paul did, and all Ministers ought to doe) must let goe all circumstances, and looke to the substance. Not with Martha to Luk. 10. 41. trouble himselfe about many needelesse things, when as one 5 thing onely is necessarie.

The reason followeth in these words: For I beare in my bodie the markes of the Lord Iesus.

The word in the Originall translated markes, doth properly [...]. vide Lip [...]ium de militia Romana, lib. 1. dialogo. 9. signifie prints with a hot yron. But it is here vsed generally 10 to signifie, any blemish, skarre, or marke whatsoeuer, whether such as was wont to be set vpon seruants bought with money (which among the Iewes was a hole in the eare pearced with a naule. Exod. 21. 6. Deut. 15. 17.) or vpon slaues taken in the warres, as the Samians set vpon an Athenian captiue the signe 15 of an owle: and the Athenians vpon a Samian the signe of a shippe. Or vpon malefactours, as a hole in the eare, an F in the forehead, a brand in the hand. Or such a marke, as some thinke, was set vpon Cain. Gen. 4. 15. or the marke of God. Ezek. 9. 4. or of the beast. Apoc. 16. [...]. 20

The markes of Christ are of two sorts, either inward and inuisible: or outward and visible. The inuisible markes are two. The first, is Gods eternall Election, which is called Gods seale or marke. 2. Tim. 2. 19. The foundation of God remaineth sure, and hath this seale, The Lord knoweth who are his. All the Elect are 25 marked with this marke, Apoc. 7. and by it Christ knoweth and acknowledgeth them for his sheepe. Ioh. 10. The second, is regeneration, or the imprinting of the defaced image of God in the soule. By this marke (which is the true indel [...]ble character, neuer to be blotted out) are all beleeuers sealed. 2. Cor. 1. 22. Eph. 30 1. 13. These inward inuisible markes of Election and Regeneration, are in the soule, and therefore not here meant: for he speakes of bodily markes, I beare in my bodie the markes.... The outward visible marks are twofold: Typicall, or Reall. Typicall, as circumcision, which was a marke set in the foreskin of 35 the flesh. Rom. 4. 11. The blood of the Paschal lambe, wherewith the houses of the Israelites were marked, when the first borne of the Aegyptians were slaine by the destroying Angel. And Baptisme is of the same kind: for by Baptisme Christians are distinguished from Iewes, Turkes, Infidells whatsoeuer [Page] Reall markes of Christ, are either in his naturall, or in his mysticall bodie. In his naturall bodie, the wounds which were giuen him in his hands, feete, and sides; which he shewed to his Disciples after his resurrection. Ioh. 20. 27. which whether they be now to be seene in his glorified bodie (as some affirme) or abolished (as others,) I leaue to the Reader, as a thing vncerten, and 5 meerely coniecturall, seeing there is nothing in Scripture either for it, or against it, that doth necessarily conclude it. But of these markes, the Apostle speaketh not in this place. The markes in his mysticall bodie, are those, which are in his members, as wounds, skarres, whippings, maimednes, &c. of which 10 we read 2. Cor. 4. 10. Euery where we beare about in our bodie the dying of the Lord Iesus. and 2. Cor. 11. 24, 25. Fiue times receiued I fourtie stripes saue one: I was thrise beaten with roddes, once stoned, &c. And these the Apostle here calleth the marks of Christ, 15 because they are inflicted for the profession of Christ, and the Gospel: as the wounds and skarres of a souldier may be called his Princes woundes and skarres, because they are had in his cause and quarrell. Now those in his naturall bodie differ from these in his mysticall: First, in that they are meritorious, for by 20 his stripes we are healed, 1. Pet. 2. 24. These in his mysticall body are glorious in the sight of god (as the death of his Saints is;) yet not meritorious. Secondly, those in his naturall bodie, were prophecied of before in particular. Psal. 22. 16. They pearced my hands and my feete. These in his mysticall bodie onely in generall, 25 that we should be conformable vnto him.

In this place Paul speaketh of the latter onely, which were in his owne person; and this he doth, not to put any merit in thē, as (S. Francis did) but to testifie himself to be a faithfull seruant of Christ. And he further meeteth with the false Apostles, who 30 would needes haue had the Galatians circumcised, that so they might glorie in the flesh, as hauing se [...] the marke of circumcision in the foreskin of their flesh. As if he should say, I set not markes in other mens flesh, to glorie of them, as the false Apostles doe; but I beare about in my bodie the markes of the Lord Iesus, these are the signes of mine Apostleship, and arguments 35 of fidelitie in my Ministerie, which I set not in other mens flesh, but haue in mine owne.

Here we see what we are to thinke, and what vse we are to make of the wounds, ska [...]res, and blemishes, that are in any of [Page] the Saints for the profession of the Gospel, and maintenance of the truth. First, that they are the sufferings, wounds, and marks of Christ himselfe (as Paul tearmeth them here, and Coloss. 1. 24.) seeing they are the wounds of the members of that bodie, wherof he is the head. Secondly, they haue this vse, to conuince the consciences of persecutors, and wicked men, that they are 5 the seruants of Christ, which suffer thus for righteousnes sake, for which cause they are here mentioned by Paul. Thus he prooues himselfe to be a member of Christ by the afflictions which he suffered for his sake. 2. Cor. 12. Thirdly, if men be constant in their profession, namely in faith and obedience, 10 they are banners of victorie. Therefore no man ought to be ashamed of them, no more then souldiers of their wounds and skarres: but rather in a holy manner to glorie of them as Paul did. For as it is a glorie to a souldier to haue receiued many wounds, and to haue many skarres, in a good cause, in his Princes 15 quarrell, and for the desence of his countrey: So it is a glorie for a Christian souldier to haue the markes of the Lord Iesus in his bodie, as of wounds, scourges, bonds, imprisonment, for the profession of the truth. Therfore Constantine the great, 20 (as the Ecclesiasticall historie records) kissed the holes of the eyes of certaine Bishops, (which had them put out by the Arrians, for the constant profession of the faith of Christ) reuerencing the vertue of the holy Ghost which shined in them.

This makes nothing for the fratres flagellantes, who glorie 25 in the markes which they make in their flesh, by whipping of themselues. For first, it is not the punishment (as Cyprian saith) but the cause that makes a Martyr. Secondly, the marks which men set vpon themselues contrarie to the Law, Leuit. 19. 28. are not the markes of the Lord Iesus: but those onely which are 30 set vpon them by others, for the profession of the truth. Thirdly, this whipping and afflicting of themselues, beeing but willworship, in not sparing of the bodie, Coloss. 2. 23. is no better accepted of God, thē the superstitious practise of Baals priests, lancing themselues with kniues, till the blood gushed out. 1. 35 King. 18. 28.

Againe, if this be the glorie of a seruant of Christ, and a note of constant profession, what shall we say of them who haue not onely their consciences seared with a hot yron, but by drinking, whoring, rioting, &c. get the markes of Bacchus and Venus [Page] in their bodies? For if these be the markes of Christ, those must needes be the marks of Satan.

Lastly, hence we are taught a speciall dutie, and that is, to suffer bodily affliction in the profession of the truth: & though bonds and imprisonment abide vs in all places, not to passe for them, so that we may fulfill our course with ioy, according to 5 Pauls example, both here, and Act. 20. 24. as also his commandement to Timothie, Suffer affliction as a good souldier of Iesus Christ. 2. Tim. 2. 3. The reasons are these. First, by suffering bodely affliction, we are made conformable vnto Christ, and fulfill the rest of the afflictions of Christ in our flesh Coloss. 1. 24. 10 Secondly, they teach vs to haue a sympathie and fellow feeling of the miseries of our brethren, to remember those that are in bonds, as though we were bound with them, and those that are in affliction, as though we also were afflicted in the bodie. Ebr. 13. 3. Thirdly, our patient induring of affliction, doth not 15 onely serue as a president and example to others to suffer patiently, but also is a notable meanes to confirme them in the truth. 2. Cor. 1. 6. Philip. 1. 14. Lastly, they serue to scoure vs that are earthly vessels, from the rust and filth of sinne, that cleaues so fast vnto our nature. 20

18. Brethren, the grace of our Lord Iesus Christ, be with your spirit, Amen. 25

Here, the Apostle concludes his epistle with his vsuall farewell commending the Galatians to the grace of God, & wishing vnto them all things appertaining to spirituall life & godlines. 30 1. Pet. 1. 3. which he signifieth here by grace. There is a twofold grace mentioned in Scripture, Grace which makes a man gratious or acceptable to God, gratia gratum faciens: and grace which is freely giuen, gratia gratis data. Gratia gratum faciens, is the fauour and loue of God, whereby he is well pleased 35 with his elect in Christ, and this grace is in God himselfe, and noe qualitie infused or inherent in vs: and it is truly called the first grace, as beeing the cause of all other subsequent graces. Gratia gratis data, is the free gift of God bestowed vpon men, whether naturall, or supernaturall: naturall eyther in the [Page] state of innocencie, before the fall, as originall iustice, &c. or in the state of Apostasie, since the fall, as the gift of illumination. Ioh. 1. 9. and such like: Supernatural, eyther common gifts, as the gift of miracles, prophecying, tongues &c. or sauing graces, as the grace of election, effectuall vocation, iustification, 5 adoption, glorification, &c. all which are called the second grace, because they flow from the first, as the streame from the fountaine. Thus Paul distinguisheth them, Rom. 5. 15. calling the former the grace of God, the latter the gift by grace. Nowe grace in this place is not to be restrained onely to the benefit of 10 our redemption, as it is, 2. Cor. 13. 13. where the grace of Christ is distinguished from the loue of God, and communion of the H. Ghost: but to be vnderstood of the fauour & loue of God, which is the first grace: and of the sauing grace of regeneration, which is the second grace, or the gift by grace. And it 15 is called the grace of our Lord Iesus Christ, first, because he is the fountaine of it. Ioh. 1. 16. of his fullnes all we haue receiued, and grace for grace. Secondly, because he is the conduit or pipe, by which it is conuaied vnto vs. Ioh. 1. 17. Grace and truth came by Iesus Christ: for he is our propitiator by whome alone 20 we receiue grace, that is, the fauour of God, and reconciliation: for grace, that is, for the fauour and loue which God the father bare vnto his sonne; we beeing accepted of God, and beloued in his beloued. Eph. 1. 6. Christ is further called [our Lord] in fiue respects. First, by right of creation. Ioh. 1. 3. All things were made 25 by him. Secondly, by right of inheritance. Hebr. 1. 2. He is made hoyre of all things. Psal. 2. 8. I will giue thee the Heathen for thine inheritance, and the endes of the earth for thy possession. Thirdly, by right of redemption. 1. Cor. 6. 20. Ye are bought with a price, which is neither siluer, nor gold, but the pretious blood of 30 Christ. 1. Pet. 1. 18, 19. and this he performed by a double right, namely, by right of proprietie, as a King redeemes his subiects, the master his seruants: or by right of affinitie, as the father may redeeme the sonne, one brother an other, and one kinsman an other. Fourthly, by right of conquest. Luk. 11. 21. When a strong 35 man armed keepeth his palace, &c. but when a stronger then he commeth vpon him, and ouercommeth him, he taketh from him all his armour wherein he trusted, and diuideth the spoile. Lastly, by right of contract and marriage. Hos. 2. 16. Thou shalt call me Ishi, and shalt not call me Baali. and v. 19. I will marrie thee vnto me for euer[Page]in righteousnes, iudgement, mercy, and compassion, I will marrie the vnto me in faithfulnes, and thou shalt know the Lord.

The Apostle proceeds and saith, the grace of our Lord Iesus Christ be with your spirits. For the better vnderstanding of which phrase, we are to know, that Man consisteth of two essentiall 5 parts, of soule, and bodie. Eccles. 12. 7. Dust (that is, the bodie) returnes to the earth, whence it was taken: and the spirit returns to God that gaue it. Albeit the Apostle els where deuideth man into three parts, spirit, soule, and bodie, when he praieth 1. Thess. 5. 23. for the Thessalonians, that their whole spirit, and soule, and body, 10 may be kept blameles, vnto the comming of Christ. Where he subdiuideth the soule into two parts, into reason or vnderstanding, which he calleth the spirit: will, or affection, which he tearmeth (by the common name agreeing to both) the soule: God hauing giuen reason to see, and will to seeke, after that 15 which is good: that reason hauing eyes might guide the will that is blinde, and goe before, that it might follow. So that the spirit and soule are not two seuerall substances, but one and the same (euen as the bodie and the flesh are one bodie) and yet are they distinguished for doctrine sake. Heb. 4 12. the word 20 of God is said to enter through, euen to the diuiding a sunder of the soule and the spirit. and Eph. 4. 17. 18. the Apostle distinguisheth the soule into three Faculties, the mind, cogitation, heart: [...]. when he saith the Gentiles walked in the vanitie of their minds, and had their cogitations darkened, because of the hardnes of 25 their hearts: by minde, meaning the hegemonicall part or vnderstanding: by cogitation, the inward senses, as memorie, phantasie, &c. and by heart, the affections.

Now by spirit in this place, is not ment the vnderstanding alone, or the soule alone, but by a synechdoche the whole man is 30 vnderstood, albeit the soule principally be ment, because it is the proper subiect of grace: for grace beeing a spirituall thing Mens [...], is [...] qu [...]. is placed immediately and properly in the spirit, or mind of man; and in the bodie accidentally, where it doth bewray it selfe by outward actions. Secondly, for that, as the seate of grace 35 is in the mind; so the sense and apprehension of it is there likewise, & not in the bodie. Thirdly, as Theophilact saith, Non ait vobiscum, quid ita? abigens eos à rebus hisce, arguens (que) non à lege bos spiritum, sed à gratia accepisse. So that, it is all one, as if he should haue said, the grace of our Lord Iesus Christ be with you all, as it [Page] is Philip. 4. 23. and 2. Thess. 3. 18. as it may appeare by the like: for that farewell which Paul giues Timothie in his latter Epistle, The Lord Iesus Christ be with thy spirit, 2. Tim. 4. 22. is all one with that in his former, Grace be with thee. 1. Tim. 6. 21. And that salutation Philem. 15. The grace of our Lord Iesus Christ be with your spirit, is all one with that Coloss. 4. 18. Grace 5 be with you.

Hence that phrase and forme of speech in our English Liturgie, or Common praier booke, (though misliked by some, and cauilled at by others) hath his warrant and ground, when 10 the Minister saith, The Lord be with you; and the people answer, And with thy spirit, wishing the same to him, that he to them, that God would be with his spirit, that is, with him.

Againe, marke how the Apostle as he did beginne with grace, chap. 1. 3. so he doth ende with grace, to teach vs first of 15 all, that our saluation is placed in it alone, for the beginning, the progresse, and the accomplishment thereof: for election is of grace, Rom. 11. 5. and vocation is of grace, 2. Tim. 1. 9. and iustification, Rom. 3. 24. and glorification. Rom. 6. 23. Secondly, that Christ is to haue all the glorie of this grace, whereby 20 we are so highly aduanced into the fauour of God, both for the beginning, continuance, and ending, without ascribing any part thereof to our selues, or any other creature. Thirdly, that all our salutations, and greetings, our adieues, and fare-wells, ought to be grounded in the grace of Christ, otherwise they are 25 but carnall: and therefore the Apostle biddeth the Christians to salute one another in a holy kisse, or (as Peter speakes) with the kisse of loue. 1. Pet. 5. 14. Rom. 1 [...]. 16.

This confutes the Popish Doctors, who doe not onely ascribe the beginning of their saluation to themselues, in coworking 30 with God in their first conuersion: but also the ende and accomplishment of it, by workes of condignitie, which (as they say) are meritorious of eternall life.

Further, obserue, with what emphasis the Apostle concludes his Epistle: First opposing Christ the Lord of the house, to 35 Moses who was but a seruant in the house. Secondly, the grace H [...]b. 3. 5, [...]. of Christ to inherent iustice, and merits of workes. Thirdly, the spirit, in which he would haue grace to be seated, to the flesh, in which the Apostles gloried so much. Lastly, brotherly vnitie one with another, implied in the word brethren, to the [Page] proud and lordly carriage of the false Apostles ouer them.

The Conclusion.

In the ende of all, it is added, in the Greeke, and Siriacke copies, that this Epistle was written to the Galatians from Rome. Which post-script seemes to be erroneous and false: for first, 5 there is not a tittle in the whole Epistle, that giueth the least inkling that it should haue beene written from Rome: whereas in all the rest, which are written from thence, Paul makes mention of his bonds, and imprisonment. Secondly, the varietie of copies 10 argues the vncertentie of it, seeing in some copies it is said to haue been sent from Ephesus, as Caietan and Hyperius affirme, in their Commentaries vpon this place. Thirdly, Baronius (if Annal. Tom. 1. pag. 657. l. 26. Antuerp. his authoritie be of any waight in this case) affirmeth that it is not likely or credible that it was written from thence. But, be it 15 graunted that this post-script were true indeede; yet it is no part of Canonicall Scripture, as not beeing written by the Apostle, but added afterwards by the Scribes which copied out the Epistles. Neither is this onely true of post-scripts, but also of Inscriptions or Titles prefixed before Epistles, they are no 02 part of holy writ. This may easily be prooued in particular: for first, touching Post-scripts, the Greeke copies agree in this, that the first Epistle to the Corinthians, was written from Philippi, and sent by Stephanas, Fortunatus, Achaicus, and Timotheus: when as it is certen, it was written from Ephesus. For first, 25 chap. 16. 5. he saith, He will come to them when he shall go through Macedonia. Therefore Paul was not then at Philippi, a chiefe citie in Macedonia. Secondly, in the 19 of the same chapter, he saith, All the Churches of Asia salute you, which shewes plainly, that when Paul writ this Epistle, he was at Ephesus in Asia, not 30 at Philippi in Europe. Thirdly, v. 8. he saith, he will abide at Ephesus till Pentecost, therefore he was not then at Philippi. Fourthly, that it was written before the tumult in Ephesus raised by Demetrius and his complices, and so consequently before his comming to Philippi▪ as also that it was sent by Timotheus and 35 Erastus, it is manifest, v. 10. of that chapter, beeing compared with Act. 19. v. 21, 22. Lastly, the Syriacke translatour agreeth with me, in affirming that it was written from Ephesus; and so doth Baromius Annal. tom. 1. pag. 494. l. 39. Againe, the post-script of the 2. to the Corinthians, hath it was written from Philippi[Page]of Macedonia, and sent by Titus and Luke: whereas the Rhemists (if we may giue any credit to their testimonie, who elsewhere make titles part of the Canonicall scripture) say, it was written at Troas, as it is thought. And Baron. annal. [...]om. 1. pag. 590. l. 51. Antuerp▪ thinkes it was written at Nicopoli, vpon this 5 occasion, that in his former Epistle from Ephesus promising to come vnto thē as he passed through Macedonia, & cōming not, 1. Cor. 16. he doth in this excuse himselfe, 2. Cor. 15, 16, 17. compared with the 2. Cor. 7. 5. Neither is it a good reason to prooue that Titus carried this Epistle (as it is in the postscript) 10 because Paul saith, he sent Titus to them, and another with him. 2. Cor. 8. 18, 22. and 12. 18. for Paul speakes of Titus his comming vnto thē before that time: neither may it be thought that T [...]tus was sent the second time vnto them, considering that departing from Macedonia, and taking Titus with him, he left 15 him in Creete. See Cesar Baron. annal. tom. 1. Antuerp. p. 591. l. 40. Besides, the Rhemists controll the subscription of the first Epistle to the Thessalonians, which hath it thus, The first Epistle to the Thessalonians, written from Athens. For in their preface, they are bold to affirme, that it seemeth rather to haue bin written 20 at Corinth, then at Athens: and they giue this reason of it, because after the sending of Timothie to Thessalonica, Paul and he meete not at Athens againe, but at Corinth. And Baronius affirmeth, that it seemes to haue beene written presently after that Sylas and Timotheus came to him to Corinth, out of Macedonia, 25 by comparing Act. 18. 5. with 1. Thess. 3. 6. Annal. tom. 1. pag. 457. l. 1. And Emman [...]i Sa doth censure the Syriacke postscript, which saith it was sent from Athens by Timothie, seeing that Timothie was then absent. The like they affirme in the argument of the second Epistle: for albeit the Greeke postscript 30 hath it, that it was written from Athens, yet they rather thinke it was written from Corinth, where Paul aboad a yeare and sixe moneths, Act. 18. 11. because the title is like vnto the first Epistle, Paul and Sylvanus and Timotheus, &c. And Baronius saith, that it should be written from Athens, impossibile est 35 affirmare; because it was written soone after the former, as may appeare by the inscription, Paul and Sylvanus and Timotheus, (they continuing together:) but the former was written from Corinth, (as hath bin prooued,) and therefore the latter: specially considering that Paul went thence from Athens, and aboad [Page] at Corinth a yeare and a halfe, and returned not backe againe to Athens, but went to Ephesus. Annal. tom. 1. pag. 457. l. 2 [...].

Adde hereunto that whereas the postscript of the 1. to Timothie saith it was written from L [...]odicea the chiefe Citie of Phrigia Pacaciana, the Rhemists notwithstanding in the argumen [...], affirme that it is vncerten where it was written: & though 5 it be commonly said to haue beene written at L [...]odicca, yet it seemeth to be otherwise, because it is like he was neuer there, as may be gathered by the Epistle to the Colossians which was written at Rome in his last trouble▪ a little before his death: for Coloss. 2. 1. Paul seemes to insinuate that he was neuer at that 10 Laodicea of Phrigia, neare to Colossos, and Hierapolis, and that they neuer saw his person. Besides, neither Pl [...]nie (who writ after Paul) nor any other ancient classique author, doth make mention of Phrigia Pacaciana, so that it seemeth to haue beene so called long after Pauls discease: the first mention that is 15 made of it (as some haue obserued) beeing in the acts of the 5. Synode of Constantinop. Baronius is of opinion that it was written from Macedonia, Tom. 1. pag. 564. grounding his coniecture vpon 1. Tim. 1. 3. as I besought thee to abide at Ephesus, when I went into Macedonia; so doe—The same doth 20 Athanasius affirme, in his Synopsis, and Theodoret in his preface vpon that Epistle.

Againe, the subscription of the 2. to Timothie, that it was written from Rome vnto▪ Timothie the first Bishop elected of the church of Ephesus: cannot well stand as some thinke with that of 25 S. Paul, 2. Timothie 4. 5. Doe the worke of an Euang [...]list, seeing that Euangelists were not tied to personall residencie, to abide in one place (as Bishops and pasters are) but were to goe from place to place, to confirme the Churches planted by the 30 Apostles. But the discussing of this argument, whether Timothie were an Euangelist properly so called, and whether the same man could not be an Euangelist, and a bishop, requireth a longer discourse, then can be affoarded to this short treatise. Lastly, the postscript of the Epistle to T [...]tus, saith it was written from Nicopolis of Macedonia: the deuisers of which assertion 35 ground their opinion vpon Titus 3. 12. where Paul saith, be [...]iligent to come to me to Nicopolis, for I haue determined there to winter: mistaking the text, for he saith not, be diligent to come to me to Nicopolis▪ for I haue determined here to winter (as [Page] beeing there alreadie) but I haue determined there to winter. By which it is plaine that when Paul wrote to Titus, he was not at Nicopolis, (as the postscript affirmeth,) and so we see the text which they alleadge for them, maketh most against them. And this is the iudgement & reason of Baronius, Annal. tom. 1. pag. 575. l. 33. Antuerp. howsoeuer Claudius Espencaus shifts 5 his fingers of it, and passes it ouer in silence.

Thus much concerning Subscriptions: a word or two touching Inscriptions or titles prefixed before Epistles. That these be no part of scripture written by the Apostles, but added to the Epistles by some others, it may appeare by these reasons. First 10 generally, if titles were canonicall as well as the epistles themselues, the Fathers would neuer haue doubted (as they did) whether Paul were the author of the epistle to the Ebrewes or not, seeing in all copies saue one (as Beza hath obserued) it beareth his name: but some of them ascribe it to Barnabas, as 15 Tertullian: others to Luke, as Jerome witnesseth, others to Clement: Oecumenius infitleth it only thus, The epistle to the Ebrewes, without adding the name of Paul or any other as the penner of it: and so Hentenius a papist doth translate it out of Occumenius. 20 Secondly, some epistles (as those seuen written by Iames, Peter, Iohn, Iude) haue vnfit titles prefixed before them, in that they are called sometime Canonicall, specially of the Latine church) and sometime Catholick (chiefly of the Greek church) neither of which were euer giuen them, by any Apostle, or 25 Apostolique writer. For first touching the title Canonicall, it may seeme strange that this inscription should euer haue been appropriated vnto them, which is common with them to the whole word of God: as though in them were contained a more perfect and absolute rule of doctrine and manners, of things 30 to be beleeued and practised, then in the other bookes of holy writ; considering that sundrie Diuines (albeit erroniously I confesse) haue beene so farre from giuing vnto them this preheminence aboue the rest of the bookes of Scripture, that they haue altogether reiected them, as no part of Canonicall Scripture: 35 by name the epistle of Iames, the 2. of Peter, the 2. and 3. of Iohn, and that of Iude, of all which it was doubted in auncient time, as we see in Eusebius; and the Syrian church receiueth them not to this day, as beeing not in the Syriacke translation; and Caietan a popish writer, and the Lutherans at this present, [Page] reiect them, as may appeare by their writings. Secondly, that this inscription was added to these Epistles without sufficient ground, and warrant of reason, may appeare, in that no reason can be giuen why these seuen should be called Canonicall, rather then the Epistles of S. Paul, or that to the Ebrewes (whosoeuer was the penner thereof.) For whereas the ordinarie 5 Glosse saith, they are called Canonicall, because they were receiued into the Canon with the other epistles; by that reason they should be no more Canonicall then the rest, nay, not of that authenticall, at least of that vndoubted authoritie the rest are 10 of, seeing they hardly obtained to be registred in the Canon with the rest as Canonicall. Lastly, this title was neuer giuen to these Epistles by the Greek church (which was more auncient) but onely by the Latin church, as might be prooued by manifold testimonies, if it were a thing necessarie to be stood vpon. Neuerthelesse, howsoeur this inscription cannot be defended, 15 yet it may be excused, and tollerated, as a title of distinction, to distinguish them from the other epistles. As we see the Iewes diuiding the olde testament into 4. parts: the first they called the law, or 5. bookes of Moses: the 2. the former prophets, viz Ioshua, Judges, 2. bookes of Samuel, 2. bookes of the 20 Kings: the 3, the later prophets, as Esay, Ieremie, Ezechiel, and the small prophets: the 4. they called Kethubim, which in English is as much as the scriptures, not as though those 11. bookes were more properly scripture then the Pentateuch of Moses, 25 or the bookes of the former and later prophets: but onely for distinction sake they were so called. And they are tearmed of the 70. and of the Greeke church [...], that is, holy writts, not because they had a peculiar holines proper to them aboue other parts of Gods word, (seeing all scripture is equally giuen 30 by diuine inspiration) nor as though the amanuenses of these bookes were more holy then the other pen-men of the holy Ghost (nay, contrarily it is doubted by some, of Salomon, who penned three of these bookes whether he were elected or reiected; whereas it is not doubted of the rest:) but onely (as I 35 haue alreadie said) to put a note of distinction betwixt them and other bookes, in naming of them, as Tō. 1. p [...]not. Elucid. c. 12. quia nullam. habent specialem proprietatem quâ distinguantur á [...] caeteris, commune nomen▪ quasi proprium obtinent. Hugo, de S. Uict. hath well obserued.

In this sense this title Canonicall, may be giuen to these Epistles without danger: but if we shall vnderstand it in any other [Page] sense, we shall be so farre from beeing able to defend it, that we shall not be able to excuse it.

The second title which is giuen them, is, that they be called Catholike, which inscription is as vnfit as the former: for they are so called (as some would haue it,) because they were writtē, and directed to the whole Catholike Church, consisting both 5 of Iewes and Gentiles. But that is not true, seeing Iames chap. 1. 1. directeth his Epistle onely to the 12 tribes that were dispersed, and not to the Gentiles. And Peter, who was an Apostle of Circumcision, 1. Epist. 1. 1. writeth onely to the strangers 10 the Iewes, that dwell here and there throughout Pontus, Galatia, Cappadocia, Asia, and Bythinia. Others thinke they are tearmed Catholike, for that they were not sent to one man, or familie, or citie, or countrey: but generally to the whole bodie, companie, and societie of the Iewes, wheresoeuer dispersed 15 ouer the whole earth. But neither in this sense can they fitly, or truly be tearmed Catholike: forasmuch as two of these seuen, viz. the second and third of Iohn, were written to particular persons, the one to the elect Ladie, the other to Gains. And by this reason the Epistle to Timothie, that to Titus, and Philemon, 20 may be called Catholike, as well as these.

Againe, be it graunted, that they were all directed to all the Iewes, yet I see not why the Epistle to the Ebrewes, may not as well chalenge this title to be called Catholike, as any of these seuen, considering it was written to all the Iewes, and onely to 25 the Iewes.

Thirdly, others affirme them to be called Catholike, because they containe Catholike doctrine, such as appertaineth to all men generally, of what estate, place, condition, or calling so euer they be. But in this sense all Pauls Epistles may be called 30 Catholike Epistles. For whatsoeuer is written, is written for our learning, that we through patience and consolation of the Scriptures might haue hope. Rom. 15. 4.

Secondly, the word Catholike, is not so ancient: for Pacianus an auncient father, saith, it was not vsed in the Apostles daies. 35 His wordes are these. Sed sub Apostolis (enquies) nemo Catholicus vocabatur: esto, sic fuerie, vel illud indulge, cum post Apostolos, haereses Biblioth. sacrae tom. 3 ad Sympronian. No [...]atian. de Cathol. nomine Epist. 1. extitissent, diuersis (que) nominibus Columbam Dei atque reginam lacerare per partes, & sciudere niterentur; nonne cognomen suum pleb [...] Apostolica p [...]stulabat, quo incorrupti populi distingueret vnitatem,[Page]ne intemeratam Dei virginem, error aliquorum per membra laceraret? that is, But thou wilt say, vnder the Apostles no man was called Catholique: well, be it so, yet admit this withall, when after the Apostles there were heresies, and men beganne to rend in peeces, and diuide gods done, and Queene, by sundry different names, did not the Apostolike people require their surnames, 5 whereby they might distinguish the vnitie of the vncorrupt people, least the error of some, should rend in sunder gods vndefiled virgin? where we see Pacianus doth freely grant, that this surname Catholike Annalium tom. 1. pag. [...]19. Antuerp. was not in vse in the time of the Apostles. Which testimonie Baronius doth notably dissemble, in shewing the originall 10 of this name out of Pacianus; affirming, but not proouing it to be as ancient as the Apostles. Now this errour hath not onely befallen the Latin, and Greeke copies, but the Syriacke likewise, as may appeare in the title prefixed before the most ancient Syrian trāslation, where we shal find these words, The 3. 15 Epistles of the 3. Apostles before whose eyes our Lord was transfigured, Iames, Peter, Iohn. In which inscription be couched 2. soule errours. First, in that this translator maketh but 3. epistles of James, Peter, and Iohn: whereas there are sixe, he omitting 20 the 2. of Peter, the 2. and 3. of Iohn (as also that of Iude) as no part of holy scripture; & therfore the Syriack church (as I haue alreadie said) doth not receiue these Epistles into their Canon vnto this day. The second is, in that he affirmeth Iames before whom our S. Christ was transfigured in mount Tabor, to be 25 the author of this epistle. For, that Iames before whome Christ was transfigured in the mount, was Iames the sonne of Zebedeus, and brother of Iohn. Matth. 17. 1. After sixe daies, Iesus tooke Peter and Iames and Iohn his brother, and brought them vp into an high mountain, and was transfigured before them. Which Iames 30 could not possibly be the penner of this epistle, for he was slaine by king Herode long before the destruction of Ierusalem, and the dispersion of the 12. tribes, Acts 12. v. 2. About that time Herode the kinge stretched forth his hand to vexe certaine of the Church: and he slew Iames the brother of Iohn with the sword. Therfore Iames the author of this epistile, was Iames the sonne 35 of Alphaeus. For to faine an other Iames the brother of our Lord as some haue done, is childish, seeing it is plaine by sundry places of the N. T. that there were but two of that name mentioned in Scripture, Iames the sonne of Zebedeus called [Page] Iames the greater; and Iames the sonne of Alphoeus, brother to Iude, called the lesser, and brother of our Lord.

GRATIAS TIBI DOMINE IESV.

[Page]

COMMON PLACES HANDLED IN THIS Commentarie.

The first figure shewes the page, the second the line.

1 HOw a man may be assured that the Scripture is the word of God? 31. 33

2 How wee may be assured that the calling of our Pastours is from God? 33. 36

3 Of Phariseisme. 41. 18

4 Of preuenting and cooperating grace in mans conuersion. 51. 9

5 Of a Lye, and whether it be alwaies a sinne? 62. 22

6 Of the forme and vse of an Oath. 65. 14

7 Whether faith may be lost? 69. 25

8 Of Satisfaction, or restitution. 99. 20

9 Of the distinction of Iewes and Gentiles. 114. 2

10 Of Iustification, at large. 116. 6

11 Of Christs Obedience. 119. 12

12 Of iustifying faith and apprehension. 124. 35

13 How to liue wisely, godly, iustly: sundrie rules. 138. 32

14 How Christ liueth in vs, and how it may be knowne? 145. 15

15 How we liue by faith? 149. 24

16 Of Iudging. 156. 1

17 Of witchcraft, and what a witch is? 158. 2. & 429. & 431

18 Of imputation, and imputed righteousnes. 175. 16

19 Of the curse of the Law. 184. 2

20 That no man can perfectly fulfill the law in this life. 186. 35 and 499. 17.

21 The difference betweene the Law and the Gospel. 194. 35

22 How Christ became a curse for vs? 198. 19

23 Whether all Couenan [...]s are to be kept, and how farre forth? 208. 7 &c.

24 Of the Judiciall [...]aw. 230. 27

25 Of Baptisme, at large. 243. 32

26 Of the Parents authoritie in appointing his childs marriage & calling. 274. 27

[Page] 27 Of the mysterie of the Fathers sending the Sonne. 279. 5

28 How Christ was subiect to the Law? 286. 5

29 Of the obseruation of daies. 314. 4

30 Of good Ielousie. 331. 23

31 Of Polygamie. 342. 9

32 Where our mother the Church is to be found? ten motiues answered. 352. 25

33 Of spirituall bondage. 364. 39

34 Of Christian Libertie. 366. 12

35 Of Imprecation or cursing. 396. 29

36 Of the right vse and abuse of Christian Libertie. 400. 12

37 Of brotherly Loue. 403. 11

38 Of Christian peace and concord. 408. 14

39 Of the spirit, and walking therein. 411. 20

40 Of the combate of the flesh and the spirit. 415. 38

41 Of Idolatrie. 427. 22

42 Of Heresie. 432. 21

43 Of Enmitie. 435. 3

44 Of Murther. 438. 7

45 Of Drunkennes and gluttonie. 439. 11

46 Of Long-suffering. 445. 2

47 Of Goodnesse. 445. 38

48 Of Temperance. 448. 3

49 Of Uaine-glorie. 454. 35

50 Of Christian reproofe, at large. 469. 31. &c.

51 Wherein the Law and Gospel agree and differ? 497. 24

52 Of Merit of workes. 594. 31

53 Of the kindes of goodnesse, and rules to be obserued therein. 588. 1. &c.

54 Of obseruing of times. 600. 10

55 Whether it be lawfull to compell men to embrace true religion? 614. 5

56 Of Inscriptions of Epistles, and post-scripts, at large. 655. 4

[Page]

A Table of all those places of Scripture which are briefly expounded in this Commentarie.

Genesis.

Chap. | vers. | Pag. | lin.
15 | 13 | 213 | 22
17 | 1 | 188 | 36
17 | 14 | 257 | 3
43 | 22 | 440 | 28

Exodus.

4 | 28 | 258 | 3
12 | 40 | 213 | 29
29 | 10 | 292 | 34

Deuteronomie.

30 | 6 | 188 | 16
32 | 4 | 190 | 25

I. Kings.

15
5
189
9

II. Kings.

2 | 23 | 362 | 30
23 | 25 | 188 | 18

II. Chron.

21
2
270
17

Psalmes.

40 | 6 | 131 | 33
69 | 28 | 378 | 38
106 | 31 | 176 | 17
139 | 21 | 435 | 6

Proverbs.

24
16
105
4

Isai.

64
24
298
4

Ezechiel.

33
13
551
25

Matthew.

5 | 22 | 156 | 25
5 | 22 | 362 | 14
7 | 6 | 472 | 10
6 | 10 | 189 | 26
10 | 8 | 537 | 10
13 | 57 | 5 [...]0 | 14
25 | 35 | 568 | 12
28 | 19 | 245 | 34

Marke.

9
24
127
5

Luke.

1 | 6 | 189 | 11
14 | 26 | 435 | 11

Iohn.

3 | 5 | 257 | 10
4 | 37 | 551 | 7
6 | 45 | 539 | 24
13 | 34, 35 | 494 | 15
|  | 496 | 13
17 | 12 | 630 | 8

Roman.

7 | 18 | 189 | 32
8 | 4 | 189 | 40
8 | 5 | 205 | 39
11 | 32 | 225 | 10
13 | 5 | 369 | 22
13 | 14 | 267 | 4
16 | 18 | 25 | 10
16 | 17 | 475 | 16

[Page]

I. Cor.

Chap. | vers. | Pag. | lin.
5 | 4 | 475 | 31
7 | 12 | 5 | 12
10 | 8 | 525 | 10

II. Cor.

5 | 17 | 380 | 2
5 | 19 | 225 | 7
13 | 12 | 475 | 34

Philip.

2 | 3 | 511 | 6
3 | 15 | 188 | 36

Coloss.

2 | 8 | 434 | 20
3 | 17 | 247 | 26

I. Tim.

1 | 5 | 402 | 39
2 | 4 | 270 | 8
1 | 9 | 368 | 7
5 | 12 | 424 | 15
5 | 20 | 485 | 32

Titus.

3
10
487
3

Hebr.

6 | 4, 5, 6 | 462 | 25
6 | 6 | 250 | 34
10 | 19 | 122 | 1
10 | 26 | 462 | 27
13 | 17 | 521 | 1

Iames.

2 | 10 | 377 | 32
2 | 24 | 385 | 1
2 | 26 | 383 | 39

I. Iohn.

3 | 9 | 190 | 10
5 | 3 | 190 | 16

Apocal.

18 | 6 | 552 | 26
21 | 27 | 630 | 3

[Page]

An exact Table of all particulars contained in this Commentarie.

The first figure shewes the page, the second the line.

A

THe blessing of Abraham came from the cursed death of Christ. 203. 20

Children of Abraham are of two sortes. 177. 30

All beleeuers are children of Abraham three waies. 177. 33

VVe must doe three things to walk in the steppes of Abrahams faith. 178. 20.

Of Gods not Accepting the person of man. 90. 18

Who are to be Accursed? 25. 35

How the church should accurse any man, and in what order? 26. 2

Admission into the kingdome of grace is either outward or inward. 399. 18

Of Adoption. 291. 25

In the grace of Adoption there be two acts of God. 236. 33

The foundation of our Adoption. 264. 35.

Adulterie to be punished with death. 233. 34

what Adulterie is, and how great a sinne? 424. 6

Of flying adultery and fornication. 426. 6

Two speciall occasions of Adulterie and fornication 427. 4

In that Adulterie, fornication &c. are workes of the flesh we are taught three things. 426. 29

Inordinate affections what? 450. 28

Bodilie Affliction to be suffered ioyfully for the profession of the truth. 651. 9

Agar figures Ierusalem two waies. 345. 20

All put for many. 181. 37

Anathema what it is? 25. 31

Anger whether any lawfull, and when a sinne: and the remedie of it? 436. 22

Remedies against Anger. Obiections answered. 445. 8

Apostasie hath fiue degrees. 349. 24

What it is to be an Apostle? 1. 37

Apostolike authoritie ceased with the Apostles. 5. 18

The Apostles doctrine gods immediate word. 5. 3

What is the office of an Apostle? 68. 5.

Application of Christ and his benefits is to be made by certain degrees. 371. 30

Apprehension of Christ stands in two things. 125. 4

Three grounds of Apprehension. 125. 23.

Two degrees of Apprehension. 126. 25.

Arabia where situate? 57. 22

Authority of Scripture: se Scriptures.

B

[Page]Three markes of inward Baptisme. 241. 40

Baptisme in the church of Roome no signe of the true church. 243. 3.

Baptisme taken six waies. 243. 37

In the couenant of Baptisme Gods actions are two, mans one. 248. 2

The endes of Baptisme are foure. 249. 11.

The efficacy of Baptisme. 249. 21

Arguments of Papists Aswered. 250. 14.

Baptisme doth not abolish originall sinne. 251. 20

How baptisme conferres grace? 253. 17

Of the necesitie of Baptisme. 256. 22.

Foure questions of the person that must administer Baptime. 257. 30

The grounds of infants Baptisme. 260. 15.

Obiections against Baptisme of Infants, Answered. 261

Children of Turkes and Iewes are not to be baptised. 261. 30

Children of professed Papists may be Baptised, two cautions obserued. 261. 32

Children of wicked christians and of parents Excommunicate may be Baptised: 262. 15

Baptisme is to be administred but once. 262. 26

Of the place of Baptisme. 263. 1

The vse of Baptisme. 263. 9

Papists abuse baptisme. 377. 12

We must be bearers and how? 490. 32.

Beare one with another. 491. 492

Beleeuers must be Bearers and sufferers. 168. 169

Foure kindes of Beleeuers in the visible church. 319. 6

Why beleeuers are called childrē of promise: see promise.

Funerall beneficence. 603. 21

Vitall beneficence. 603. 25

Blessing came by the curse. 203. 20

There is a good and lawfull kind of boasting. 89. 12

Boasting is either lawfull or vnlawfull. 455. 11

whether Bondage may stand with Christian religion?

A treatise of spirituall Bondage. 364. 39.

Our spirituall bondage stands in 3. things. 365. 1

Of the nature, signe, and vse of it. 365.

What is ment by Brethren. 5. 38 61. 25.

The name Brethren of force to perswade vs to vse gentlenes. 466. 29

Brethren taken foure waies in Scripture. 469. 39

Burdens of two sorts, & what they be? 520. 24.

To beare one anothers burden what? 520.

Bearing of our owne burden what it is? 520. 35

Vses vpon this, that euery man must beare his owne burden. 528. 6

Sinne, a burden to wicked Angels, man, god, and the creatures. 528. [Page] 11.

What kind of burden sinne is? 528. 27.

The Iewes sporting at the threatnings of the Lord, calling them the burden of the Lord. 529. 10

Mens Burdens are of two sorts. 489. 3.

Foure sorts of those burdens that may be borne of others, as well as of our selues. 489. 9

The two first sorts borne three waies Jbid. 20

The two latter how to be borne? Ibid.

Sundrie obiections against Bearing only our owne Burdens, propounded and answered. 520. 35 to 528.

Infants beare the burden of Adams sinne, and why? 521. 15

True beleeuers freed by Chirst frō a threefould burden. 527. 26

How Christ and we are said to beare the Burden of our sinnes? 527. 39

C

Pauls Calling was not by the church of Antioch. 2. 23

It differs from the calling of other Apostles. 2. 23

A good calling necessarie for a minister. 3. 1

The Anabaptists arguments that a man may preach without a calling, answered. 3. 7

Euery lawfull calling is of God. 3. 22.

Foure reasons why ministers calings must be manifest to their consciences, and to their auditors. 3. 31

Three notes to knowe whether a man be called to the ministerie. 4. 10.

Three kinds of calling in the Church 4. 25.

Two sortes of calling. 34. 1

Three kindes of extraordinarie callings. 34. 4

Three rules to be obserued for the triall of an extraordinarie calling. 34. 22.

God in his eternall counsell assignes to euery man a calling. 48. 1

The child of God in his conuersion hath not power to resist the inward calling of God. 306. 35

Who calles? who are called? what is the calling of God? 398.

Men answer the calling of god three waies. 399. 1

Gods calling is either operatiue or significatiue. 399. 7

Euery man ought to haue two callings. 404. 28

Carnal, vide natural.

Roman Catholykes like vnto the ould False prophetes for outward shewes. 612. 2

Their outward shewes stand in foure particulars. ibid. 3

Ceremonies are of two sortes. 231. 13.

Ceremonies considered three waies. 309. 39

Charming a kind of wichcraft. 429. 37.

How we may discerne of charmes? 403. 10

Two degrees of Gods children. 336. 4.

[Page] VVhy beleuers called children of promise? vide promise.

Who are the children of Abraham? vide Abraham.

A Child of God is two waies. 536. 26.

A Child by grace is three waies. 36. 28.

The excellencie of this benefit to be the Child of God. 236. 39

The duties of Gods children. 238. 2. 238. 24.

A Treatise of the authoritie that parents haue in disposing their children. 274. 28

Children must be subiect to their tutors and gouernours. 276. 25

What a man must doe to be assured he is Gods child? 277. 14

What the vnion with Christ is? vid. Vnion.

Is what respect they are said to be one with Christ? 265. 1

How all beleeuers are made one with Christ? 265. 3

Of the donation of Christ. 265. 36

Of our receiuing of Christ. 266. 15

What communion with Christ is? 266. 23

How the Lord Iesus is put on. 267. 4.

Of the apprehension of Christ. vid. Apprehension.

Why Christ called Sonne? vid. Son.

Whether the Sonne be God? vide Sonne.

Christ tooke not to himselfe the office of a Mediatour. 281. 16

A treatise of Christs incarnation, why, how farre forth, and how he was made flesh? 282. 4

Of the vniting of the flesh to the godhead of the Sonne. 284. 12

Of Christs subiection to the law. 285. 35.

Of Christs obedience in fulfilling the law. 286. 18

Of the application of Christ. vide Application.

Christ crucified the storehouse and treasurie of the Church, which is shewed in fiue points. 630. 25. 28

Why Paul gloried rather in the crosse of Christ then in his resurrection? 631. 23

The Papists wicked glorying in the crosse. 632. 1

Christ is called our Lord in fiue respects. 652. 25

Christ was made a curse for vs. vide Curse.

How Christ suffered the wrath of God? 200. 1

Christ must be really learned before he be taught. 53. 9

When Christs obedience beganne and ended? 119. 14

How Christ could obey being God and satisfie for vs beeing man? 120. 4.

In what order Christ giues himselfe vnto vs? 146. 8

Christ is God. 5. 25

Christ which giues grace and peace, why called our Lord? 12. 38

How Christ is said to giue himselfe? 13. 26.

Two endes why Christ gaue himselfe. 14. 38

Christs death and sacrifice was voluntarie. [Page] 14. 10

Euery man must applie the gift and sacrifice of Christ vnto himselfe, and how it may be done? 15. 22

How they of the old testament were partakers of the bodie and blood of Christ? 21. 35

Christ is the great Prophet and doctour of the church. 36. 39

Christs office stands in three things. 37. 2.

Christ teacheth those that are to be teachers, two waies. 37. 37

What a Christian is? 449. 21

A Christian is Christs, fiue waies. ibid. 22.

The vses of one beeing Christs. ibid. 31.

The office of a Christiā man. 451. 5

The Church of Rome no church of God. 9. 24

How the Church can be wasted, & why the Lord suffers it to be so? 43. 24, 30.

Authoritie of the church no principle. 433. 39

Vnity is not an infallible & inseparable marke of the church. 407. 18

Three certen marks of the catholike church. 335. 1. 1

Why the Christian church is called barren and desolate? 357. 1. 14

The estate of the church is either inward or outward. 357. 18

The vse that ought to be made that the church hath Christ for her husband. 358. 9

The catholike Church on earth is said to be in heauen for two causes. 351. 6

Of the churches reioycing. 358. 37

It is one in number, and no more. 351. 37.

How the church is troubled? vide Trouble.

The catholike church why called our mother? 35. 2. 17

Where our mother is to be found? 352. 25.

The order to be vsed in the censure giuen vpon a church. 9. 10

Ierusalem the mother church rather then Rome. 61. 15

The church was before the writing of the word, but not before the word. 77. 6

It is inuisible. 352.

Of Circumcision. 79. 32

Circumcision considered according to the circumstance of time, three waies. 373. 15

Circumcision in it selfe a thing indifferent, yet not to be vsed if it be vrged as a matter of absolute necessitie. 614. 35

Ciuill vertues, and a ciuill life, are no better then sinnes. 16. 10

What is the combate that naturall man haue? 417. 28

The cause of the spirituall combate, and the persons in whome it is. 417. 5.

The vse of the combate. 419. 1

The commandements of God are not grieuous three waies. 190. 15

Concealements of the truth sometimes lawfull. 63. 13

How it must be vnderstood that in the commandement the sinnes of the fathers are visited vpon the [Page] children. 521. 29

Papists make three degrees of concupiscence. 252. 11

Concupiscence. vide Lust.

Conference of Pastor and people, necessarie. 338. 13

How conscience is free, and how subiect to the power of the Magistrate? 410. 1

Three obiections remooued that the lawes and traditions of the church, bind Conscience as truly as the word of God. 369. 21

The consent of Pastors and people excellent. 6. 25

What is the force of consent? 6. 27

Consent no certen marke of the church. 6. 37

The catholike consent of beleeuers in points of religion, is not the true and liuely Scripture. 7. 5.

Consent standes in three things. 7. 15.

Consent not to be found amongest the papistes. 7. 18.

Consent is to be found amongest vs in the foundation of religion. 7. 23.

Consider our selues and others. 467. 468. 469.

Constancie. vid. standing.

Consultation not to be vsed in matters of religion, nor in obedience. 56. 19. 37.

The vse of the contemplation of Christ by faith. 162. 30

The effect of contention. 408. 6

Contentions some lawfull some sinfull. 436. [...]5

Contract in some cases may be dissolued. 209. 11

Sinnes after conuersion are pardonable. 462. 4

Three causes of Pauls conuersion. 46. 32.

The order and dependance of causes in a sinners conuersion. 47. 13

Fiue Questions of Pauls conuersion. vide Paul.

Conuersion wrought by certain degrees. 336. 20

Corruption not felt by corruption but by grace. 528. 33

Couenants beeing lawfull are to be kept with heretykes and enemies. 208. 23.

What couenants with losse are to be kept and what not? ibid. 30

Couenants of two sorts, legall and euangelicall. 569. 6

The couenants of workes hath two properties. 348. 27

Conferences and councels are laudible. 75. 32

Three caueats in gathering a councell. 76. 5

For this ending of differences in religion there must be conferences in a free or christian councell. 408. 37.

Why the protestants ioyned not with the papists in the councell of Trent. 409. 5

Fiue rules for our libertie in vsing the creatures. vid. Libertie.

why we ought to take vp our crosse and follow Christ, certaine reasons. 620. 5

what is mens by the crosse of Christ. 630. 16.

[Page] Crucifying is either the action of Christ or our action, of Christ threefold. 451. 7

Three meanes to crucifie the flesh. 451. 26

Reasons why a man hanging on a tree is cursed. 202. 8

What the curse is that Christ was made for vs? 198. 19

How Christ was a curse? ibid. 28

Whether Paul did well in cursing his enemies? 396. 30

Whether we may curse ours? 397. 10

How we should vse the imprecations in Dauids Psalmes? 397. 18

D

A fourefould kind of obseruation of daies. 314. 4

Against the Popish obseruation of holy daies. 316. 7

How Protestants obserue them? 316. 28.

Against obseruing daies of good & bad successe. 317. 2

Two rules to be obserued for the right manner and measure of eating and drinking. vide Eating.

Christs temporall death did counteruaile eternall death. vide Death.

Wee must carrie our selues as dead men in three respects. 144. 29

There are two degrees both in the first and second death. 199. 20. 24.

What debate is? 436. 3

There is a deceit called dolus bonus. 64. 2.

Of men deceiuing themselues. 508. 30.

A man may be deceiued both in diuine and humane things sundry waies. 546. 19

A man deceiues himselfe two wries. 546. 20.

The heart of man deceitfull. 546. 40.

from whence that springeth? 547. 3

Good desires distinguished from carnall d [...]es by three properties. 297. 32

Of the desires of our hearts and that they are cryes, and how? 598. 6

Of the league of compact with the deuil. 429. 20

VVhat is the chiefe principle in diuinitie? 433. 24

VVhat drunckennes is? 439. 11

Two things in this sinne. ibid. 14

To be giuen to drincking, is a sinne. 439. 21.

Inducements to detest drunckennes. 439. 30.

Arg. for drunkennes, answered. 440. 20.

E

Two rules to be obserued for the right manner and measure of eating and drincking. 439. 5

Electiō ariseth not of the will of man but of the grace of God. 40. 27.

How we may attaine to the assurance of our election? 47. 31

There is a double election. 194. 14

Gods election is the roote of all the gifts of God is vs. 308. 15

The meere grace of God is the cause of our election. 360. [...]6.

[Page] In religion there ought to be a holy emulation. 44. 36

There is a good emulation, and a carnall emulation. 436. 8

whether Paul did well in cursing his enemies? 396. 30

whether we may curse our enemies? vide Curse.

Enmitie. vide Hatred.

Enuie what it is? 437. 36

Error in the foundation, or beside the foundation of religion. 8. 30

Error of humane frailue or of obstinacie. 8. 35

No man can set downe the precise time when errors had there be ginning. 84. 12

Error is either in iudgement or mā ners: both are of two sorts. 409. 20.

In the examination of our selues foure rules must be obserued. 218. 8.

The contagion of euill examples must be cut off in the societie of men. 109. 40

Excommunication when to be vsed? 390. 32

Offenders are not to be excommu nicated at the first, but orderly to be proceeded against. 393. 9. 486. 37.

F

Faith is of great vse in the kingdome of God. 382. 32

when faith first begins to breede in the heart? 240. 30

How faith in Christ is conceiued in the heart? 241. 5

whether faith may be lost? 69. 25

what Iustifyng faith is, as the Papists define? 123. 32

The obiect of Abrahams faith was double. 123. 38

what true iustifying faith is? 124. 35

Faith and confidence are two distinct gifts of God. 125. 11

Two causes why a beleeuer is saide to liue by faith. 149. 16

How men liue by faith? 149. 24

Faith considered two waies. 175. 34

That we may liue by faith, we must doe two things. 194. 5

A particular or speciall faith hath 3 acts or effects. 239. 22

Arguments of the Papists against special faith, answered. 239. 30

Euery grieuous fall doth not abolish the fauour of God. 237. 13

Of the faith of Infants. 261. 15

What faith towardes God is? 446. 31.

Reasōs to proue that the faith of the most is but false & fained. 446. 35

Faith workes by loue, beeing the cause of loue, and loue the fruit of faith. 383. 13

In faith two things. 385. 24

Faith towardes men standes in two particulars. 447. 12

Reasons to mooue vs to maintaine faith & truth among men. 447. 25

By faith we doe not abrogate but establish the law. vide Law.

The dutie of gouernours of families. 410. 24

God is called a father in two respects. 336. 13

Or the Fathers sending his Sonne. vide God.

[Page] No man exempted from falling. 461. 37.

Fainting twofold. 585. 7

Spirituall fainting twofold. 585. 12

Faults of Churches be of two sorts. 8. 18.

Of naturall feare, how it is good and how euill? 108. 4

Three kinds of feare. 108. 20

Figures and Allegories vsed in scripture. 346. 16

Of the spirituall combate betwixt the flesh and the spirit. vid. Combate.

How the flesh and spirit fight together? 416. 4

The lust of the flesh hath two actions. 416. 21

A treatise of the works of the flesh, where is handled the condition the kinds, and the punishments thereof. 423. 22

Flesh signifies more then sensualitie. 433. 15

What the flesh is? 450. 18

In the flesh are two things: Affections, and lusts. 450. 27

Meanes to crucifie the flesh. 451. 26

For, signifies not alwaies a cause, but any Argument. 568. 14

The foreknowledge of God. vide God.

Fornication what it is? 424. [...]4

Against tolleration of fornication. 425. 12.

To flie adulterie and fornication. 426. 6.

Two speciall occasions of them. 427 4.

Freedome in good things fourefold. 368. 3

G

The Galatians reuolt. 8. 10

What the churches of Galatia were. 9. 28

How the Galatians receiued the gospel? 28. 30

To Gentilize what it is? 112. 5

Gentlenes, what? 445. 29

The gifts of God are inordinately vsed three waies. vide Inordinate.

The more excellent gifts any hath receiued, the more he is bound to be seruiceable to others. 463. 39

The glorie of heauen twofold, Essentiall, and Accidentall. 556. 23

To Glorie, implies three things. 625. 13.

Two Grounds of glorying, one in God, another in himselfe. 517. 12.

Howe they differ, and howe wee may doe both? ibid.

Obiections against glorying and reioycing in our selues. 517. 30

How glorying in a mans selfe doth differ from vaine glorie which is a branch of pride. 517. 30

Foure rules to bee obserued that we may glory in the Testimonie of a good Conference. 518. 15

Lessons to be learned from this that we are to glorie in the Testimonie of a good conference. 518. 31

Glorying when it is good and when euill? 625.

Glorying good or euill. ibid. 27

Euill glorying is vaine glorying in three respects. ibid. 23.

Wherein we ought not to glorie. ibid. 35.

[Page] neither in wisdome, strength, riches, honour, nor pleasures. ibid.

Glorying in outward things, not only vaine but impious. Foure reasons. 627. 40

There is a two fould lawfull bosting or glorying, one before god, another before man. 628. 29

Obiections for Boasting answered. 628. 16.

Vnlawfull glorying when it is? 629. 17.

Glorying in wickednes three waies. 629. 30.

Reasons, why Paul did Glorie rather in Christs death, then in his resurrection. 631. 21

The Papists wicked Glorying in the crosse. vide crosse.

Gluttony what it is? 439. 16

False Goddes are set vp two waies. 304. 16

How God is to be acknowledged and worshipped? 12. 15

Gods foreknowledge is not seuered from his will. 108. 12

In what order the foreknowledge of God stands to his will. 180. 25

God is called a father in two respects. 236. 13

How God is said to repent? 220. 19

A child of God two waies. 236. 26

A treatise of God sending his sonne. 279. 5.

God knoweth exactly all our actions. 549. 26

How the godly mans sinnes doe not condemne him in the latter Iudgment, three resons. 551. 27

The godly reape not that they sow, therefore there is another life. 552. 11.

Seuen rules to liue godlily. 139. 10

What a man must doe to be assured that he is Gods child? 297. 14

Why affliction is the portion of the godly two reasons. 620. 28

Vses of this that the godly are persecuted and afflicted. 621. 15

Good things are commonly done in euill manner. 330. 5

How they may be well done, three rules. 330. 21

The Godly faile in the manner of dooing good. 344. 1

The dutie of dooing good declared by sundry arguments. 588. 1

Dooing of good standeth in three things. 588. 4

Rules to be obserued in dooing good. 590. 34

We are not allwaies to imitate God in good and euill, for three causes. 591. 34

God is the generall good, we the particular. 591. 40

To the nature of the generall good three things appertaine. 595. 4

Reasons why we are to doe good to all men. 593. 9

How we are to doe good especially to the houshold of faith? 594. 20

Reasons to doe good especially to the faithfull. 594. 35

The order to be obserued in dooing of good to others. 596. 23

There is no possibilitie of dooing good after this life. 601. 37

Goodnes what it is? 445. 38.

[Page] Goodnes respects either the bodie or the mind, and stands in foure actions. 446. 9

Goodnes three fould, preseruing, vniting, & communicatiue. 589

Communicatiue Goodnes hath 4. degrees. 589. 29

What is vnderstood by God? 531. 24

A felicitie to receiue the doctrine of the Gospell, and what benefits come thereby? 326. 27

The law and Gospell not on in substance of doctrine. 378. 9

The Gospell must be preached rather then the law, for two causes. 54. 1.

It must be preached to the Gentiles for two causes. 54. 38

There is but one Gospel and one way of saluation. 21. 31

Popish religion subuertes the Gospel of Christ. 23. 15

The doctrine of the Gospel called the truth for two causes. 159. 20

The antiquitie of the Gospel. 181. 19.

How it differs from the lawe. Vide Lawe.

The Gospel was not reueiled to the world till after the comming of Christ. 228. 11

Persecution and the preaching of Gospel goe hand in hand. 620. 20.

The Gospel is no new law. 497. 23.

In what the lawe and Gospel agree? 497. 24

They differ in fiue things. 498. 9

Why the Gospel is called a misterie? 498. 16

The doctrine of the Gospel called by an excellencie the word, also the word of the kingdome, of God, of saluation, of life. 530. 36.

Our saluation placed alone in grace. 654. 15.

A child by Grace three waies. 236 28. Uide Child

The knowledge of the true God stands in sixe points. 248. 20

What is ment by Grace? 10. 5

The causes of grace be the father & Christ, and how they are distinct in regard of the manner of working? 10. 38

Grace in god, is the first cause of all good things in vs. 11. 7

Grace and peace are the cheife good things to be sought for. 11. 30

Gods order in the communication of grace & peace. 12. 21

Grace and works cannot stand together in iustificatio [...]. 20. 18

Wherein standes the efficacy of preuenting grace? 52. 10

Whether it can be resisted? 52. 30

How efficacie of grace and libertie of will stand together? 52. 37

Grace in Scripture signifieth two things. 153. 10

Preuenting grace is two fould. 308. 24.

The works of grace in God Imprint their Image in the hearts of them that belong to God. 308. 32

Falling from grace though but in part is dangerous. 339. 23

The hatred of Gods grace in man is [Page] the beginning of all persecution. 362. 21.

What is our Guide now in the new Testament the lawe beeing abrogated? 234. 22

Men are said to be vnder grace two waies. 318. 28

One little grace of God brings many other with it. 391. 11

Beside the antecedent and first grace there is necessarie a subsequent, or second grace. 421. 34

Grace mentioned in the Scripture twofold. 651. 33

Gratia gratum faciens, and gratia gratis data. ibid. 34

Gratia gratum faciens, naturall, or supernaturall. ibid. 40. & 652. 1

Why the fauour and loue of God is called the Grace of Christ? 652. 15.

The soule the proper subiect of Grace. 652. 32

H

Hatred whether a sinne or not? 435. 4.

What it is. 435. 27

What a right heart is? 111. [...]7

What a humble and honest heart is? 111. 18.

Mans heart peruerse to Gods ordinance. 618. 12

What Heresie is? 432. 12. 18

Difference betweene heresie and schisme. 432. 36

Difference betweene heresie and a simple error. 433. 9

Three things in heresie. ibid. 10

Three rules to preserue our selues from heresies. 433. 20

There are two degrees of honour. 455. 22.

I

Idolatrie committed two waies. 304. 16.

That Idolatrie may be rooted out of the mind, what is to be done? 305. 37.

What Idolatrie is? 427. 22

An Idol and Idolatrie taken▪ two waies. 427. 22

the Romish religion teacheth Idolatrie foure waies. 428. 9

their Arguments answered. ibid. 24 Iealousie twofold. 329. 16

Good Iealousie stands in 3 things. 331. 26. 332. 6.

What the name of [Iew] signifieth opposed to Gentiles? 270. 13

Of the distinction of Iewes & Gentiles, the cause of it. 114. 3

Wherein it stands? 114. 16

How long it endured? ibid. 31

The nation of the Iewes shall be called, and conuerted before the ende of the world, but when or how God knowes. 182. 2

Ierusalem a type of the catholike church in sixe respects. 350. 21

Whether Ignorance be a sinne in those that want the word of God. 303. 25.

the Image of God standes in two things. 335. 13

Whether Images be necessarie in the congregation of the people of God? 161. 10

Immoderate vse of Gods gifts is 3 waies. 400. 27

Imposition of hands by the church [Page] of Antioch vpon Paul no calling but a confirmation of his calling. 2. 13.

Imputation what? 175. 18

Imputation twofold. 175. 25.

Things indifferent not to be vsed as oft as we liste and how we will. 80. 22.

Two things restraine, the vse of thē indifferent. 80. 29

A thing indifferent when it is made necessarie to saluation is not to be vsed. 8115.

Infantes how they are to be tearmed innocents, and how not? 525. 39

Infantes haue no good workes. 553 8.

Infantes to be iudged not by the booke of Conscience, but by the booke of life. 553. 10

Inscriptions no part of Scripture. 658.

What the Intercession of Christ is. 298. 7.

Certain Interpretation of Scripture where to be found? 352. 33

Ioy is twofould. 444. 17

Ioy of grace in this life standes in three things, and hath a double fruit. 444. 18. 23

Paul made fiue Iourneyes to Ierusalem. 74. 2

We are to haue some warrant for our Iournies where three sortes of mē are to be blamed. 75. 15. 20

Israel twofould. 646. 1

Israell of God, what? ibid. 4

Israel of God why mentioned? ibid. 6.

Iudisme what it is? 41. 12

What it is to Iudaise? 112. 3

Iudge the best of others: three obiectiōs mooued▪ & answered. 392 10.

In giuing Iudgment of Churches three rules to be marked. 8. 15

Three things are subiect to Iudgement. 156. 3

Iudgement is twofould. 159. 25

The dutie of ministers often to forewarne the people, and the dutie of the people often to meditate of Gods iudgements. 441. 10. 15.

Iugling a kind of witchcraft. 429. 35.

What the word iustice signifies? 116. 8.

The subiect of iustification. 117. 10

False causes of iustification. ibid. 35

What is that thing in Christ by and for which we are Iustified. 118. 32.

We are not Iustified onely by the passion of Christ. 121. 10

The meanes of iustification. 123. 30.

Faith alone Iustifieth. 129. 17

Iustice twofould, of the person and of the act. 176. 18

The danger of the doctrine of Iustification by workes. 397. 29

Iustification is twofould: of the person, of the faith of the person. 385. 5

Arguments against Iustification by works. 375. 3

Faith and loue no ioynt causes in Iustification. 384. 10 [Page] 384. 10.

Whosoeuer obstinately maintaineth the doctrine of iustification by workes cannot be saued. 373. 30

Obiections remooued. ibid.

The kindes of iustification. 131. 8

The practise of them that are iustified. 131. 36

But one Iustification. 177. 1

Papists in the day of death renounce Iustification by workes. 183. 34

There is a Iustification before God, and a Iustification before men. 193. 3.

We are Iustified not only by the death but also by the obedience of Christ. 286. 18

No Iustification by workes. 419. 9. 420. 6.

The twofould popish Iustification confuted. 348. 12

K

Kingdome of God what? 42. 25

Gods kingdome what it signifieth. 441. 22.

Knowledge of the true God stands in two points. 248. 20

Knowledge of god is 2. fould. 303. 5

Knowledge whereby men know God is either litterall or spirituall. 306. 4.

The properties of spirituall are th [...]e 306. 18.

The Knowledge whereby God Knowes men standes in 2. things 308. 10.

and it hath two properties. 309. 24

L

The distinction of Latria and Dulia friuolous. 313. 6

We are free from the Law in foure respects. 136. 10

The maine difference betweene the Law and the Gospell. 194. 36. 214. 17.

Why the lawe is vrged though we cannot keepe it? 196. 16

The difference of the promises of the Law and the Gospell. 210. 17

Impossible for any man in the time of this life to fulfill the Law. 186. 35.

Obections remooued &c. ibid. 11

There are two kindes of fulfilling the Law. 189. 11

The Lawe is not greuous three waies: vide commandements.

The difference of the promises of the Law and the Gospell. 210. 17

How the Law reuealed sinne before Christ and after? 216. 14.

The vse of Gods Lawes. 227. 23

The Lawe is a Schoolemaster to Christ in two respects. 229. 10

When the Lawe of Moses was abrogated? 230. 19

How farr forth the Lawe is abrogated? 230. 38

What is the Morall, Ceremoniall and Iudiciall law? 230. & 231

And how farr forth they are all abrogated? ibid.

Two notes whereby a Iudiciall Law may be discerned to be Morall. 232. 30.

What is our guid the Lawe beeing abrogated? vide. guide

The Law cōsidered 2. waies. 288. 22

The Law is a yoke 3. waies. 288. 28

A treatise of beeing vnder the Lawe [Page] and redemption from it. 288. 20

Our libertie by Christ frees vs from the Lawe three waies. 272. 8

The fulfilling of the lawe in this life is imperfect. 377. 4

The true difference betweene the lawe and the Gospell in 7. things 347. 23.

The false difference confuted. 348. 1

How the whole lawe is fulfilled in the loue of our neighbour' 405. 15

Transgression of the Law twofould. 419. 19.

Wherein the law and the Gospell agree? vide Gospell

By our faith we doe not abrogate the lawe but establish it in two respects. 498. 1

Wherein the lawe and Gospel differ. vide. Gospel

No man in this life can fulfil the law, prooued by foure Arguments. 499. 17.

The Lawe is said to be fulfilled three waies. 503. 35

Fulfilling of the lawe taken two waies. 504. 5

League with the Deuill twofould. 429. 20.

The lawe hath a three fould vse though it cannot be fulfilled. 504. 18.

Why men are so cold in liberalie? 555. 9.

5. Rules for the vse of liberty. 402. 2

Christian libertie abused. 3. waies. 400. 17.

What is the abuse of liberty & where it is to be found, and what is the right vse of it? 400. 12

Fiue degrees in the way▪ and order vsed in procuring our libertie by Christ. 278. 35

A treatise of libertie by grace. 366. 1 [...]

What is the authoritie of it, the persons to whome it belongeth, and our dutie touching this libertie? ib.

Of the parts of christian libertie. 366. [...]4.

Magistracie and Christian libertie may stand together. 369. 5▪

Christ procures libertie by two meanes. 370. 29▪

Popish religion is flatt against Christian libertie, and that two waies. 372. 7.

Our libertie frees vs from the Lawe three waies. 372. 8.

Our life ought to be a pilgrimage 351. 16.

There is a naturall and spirituall life 138. 20.

There are 3. degrees of life. 140. 24

The spirituall life standes especially in three things. 149. 26

Life is created or vncreated: created is naturall or spirituall. 452. 35

Two degrees of spirituall life. 453. 1

In what sense life eternal is a reward? 570 11.

What resemblance it hath with a reward? ibid. 20

Of our limitations of Opinion and affection. 353. 23.

Long▪ suffering what, and the mane [...] to vse it? 445. 2

Selfe-loue. vide Ouerweening.

Of louing our Neighbour vide Neighbour.

[Page] Of mutuall loue betweene Pastor & People. 320. 27

How faith workes by loue? 383. 13

The vse of loue, though it doe not iustifie. 385. 13

What the loue of our Neighbour is? 403. 12.

What is the vse of Loue. 403. 29

Sixe sortes of men liue in the breach of the rules of Loue. 404. 1

How loue is a fruite of the spirit. 443. 27.

Loue followes faith and regeneration: therefore the first act of loue is not by nature as the Papists teach. 443. 29

The loue of God what? 443. 40

Three especiall signes whereby it is discerned. 444. 1

The Loue of our Neighbour what ibid. 12.

Why the Loue of our brother is called the loue of Christ rather then of nature, of God, or of Moses? 494. 8

The grounds of Loue three. 593. 12

The Loue of our Brethren greater or lesser, two waies. 597. 15

How we must loue all men alike & how we may not? ibid. 18

How farr doth the child of God proceede in the lustes of the flesh? 414. 33.

Fiue degrees of lusts. 414. 36

The lusts of the flesh hath two actions. vide. Flesh

The lusts of the spirit hath two vide. spirit.

Lust after Baptisme in the regenerate is a sinne. 419. 2

Lusts what? 450. 33

What a lye is, and whether a sinne or no? 62. 23. 64. 10

Difference betweene a lye and a Parable. 63. 7

And betweene a lye and the concealement of a thing. 63. 13

Betweene Lying & fayning. 63. 26

Reasons against lying. 447. 26

M

Whether Magistrates be necessarie in the societies of Christians? 268. 23.

Magistracie and Christian libertie may stand together. vide libertie.

How the lawe of the Magistrate makes an indifferent thing to be necessarie? 369. 37

Mariage what it is? 341. 40

Mariage noe sowing to the Flesh as Tacianus the Heretique and Syritius the Pope would haue it, but to the spirit. 563. 19

By Markes what is signified. 648. 9

Markes of Christ of two sortes. ibid. 20.

Visible or inuisible:

Outwart or inward. typicall or, reall. ibid. 34

Reall markes double either in his natural body or mysticall. 649. 1

How the markes in his natural body doe differ from those in his mististicall body. ibid 19

VVhat vse to be made of Pauls markes. 650. 2

The makes of the Fratres flagellantes to be derided. ibid. 25

Legaces giuen to the maintenance of the Masse, may be applied to [Page] the maintenance of the true worship of God. 208. 9

The difference of Meekenes and long suffering. 448. 1

VVhat meekenes is? 464. 30. & 465. 29.

The effects of it. ibid. 34

Motiues to Meekenes. 465. 10

How there is but one Mediator? 217. 32.

How Moses was a Mediatour? 219. 23.

How we are to put affiance in men? 392. 32.

VVe serue God in seruing of men. 406. 5.

How men are nothing of thēselues. 506. 1. 25.

Men naturally thinke too well of themselues. 507. 8

How we are to please men and how not? 515. 32

Herein sixe cautions to be vsed. 516. 3.

Gods mercie great to sinners. 49. 26

It hath a double effect in vs. ibid. 33

It is much abused and how? 40

By mercy what is vnderstood? 645. 7.

All Merits and satisfactions for sinnes are to be reduced to the person of Christ and if there be no humane satisfactions nor meritorious workes. 14. 24

Merit of condignitie may be vnderstood three waies? 565. 16

VVhat Papists hould merit of good workes in regard only of Gods promise and diuine acceptation, and what in respect partly of their owne worthines partly of Gods acceptance, and what onely in regard of the dignitie of the worke? 565. 20

Ministers must deliuer nothing of their owne. 6. 10

Ministers which are to be teachers must first be taught. 38. 3

They must be taught by men where reuelation is wanting. 38. 22

Ministers are pillers and how, with the vse of it? 97. 1

Ministers of the word must of necessitie ioyne with good doctrine the example of good life. 109. 5

What kind of men Ministers ought to be? 318. 16

Ministers duty specially to reprooue. 477. 37

Ministerie is painfull like the trauaile of a woman. 334. 12

The dignitie of the Ministerie. 334. 26.

Ministers must temper their giftes to their hearers. 338. 37

Ministers subiect to slanders. 394. 37.

Whether a Minister may not conceale the truth some time? 395. 31

Ministers liues should be reall Sermons: 623. 30

The condition of faithfull Ministers is to be full of troubles. 647. 28

In what case a Minister in his preaching, may vse Philosophie, testimonie of Prophane writers, and quotations of Fathers. 541. 25

Ministers that labour in the word may lawfully take wages though they haue sufficient of their owne. [Page] 543. 18.

Abuse of the Ministers prooued to be the abuse of God. 548. 11

Of Professours deriding & defrauding Ministers of the word. 549. 1.

Why Ministers are not to sell the preaching of the word? 437. 26.

What they are to aime at in their preachings, and what not? 537. 20

A Minister is to teach his Auditors onely the word of God, and why? 540. 23.

whether Ministers are to be maintained by common contribution and liberalitie of the people or not? 533. 37

That it is more conuenient for Ministers to be maintained by set stipends, arising from goods proper to the Church, then by voluntarie contribution, sundrie reasons. 534. 17

obiection, That the Ministers place is an easie office, answered. 535. 1

what a Minister is? 171. 20

the Deuill cannot worke a true Miracle. 171. 33

how Mocking is persecution? 362. 9

the Modestie of Paul. 19. 34

the practise of the godly to Mourne for other mens sinnes. 337. 27

Obiections in defence of Murther remooued. 437. 7

N

The kinds of Nakednes. 266. 28

Nature doth counterfeit grace, and how? 330. 28

A naturall man can doe the workes of the morall law, yet in him they are sinnes. 224. 25

Nature and Person distinguished. 279. 32.

what Nature is? ibid.

Naturall and carnall men are of two sorts. 463. 13

Necessitie is twofold. 369. 35

how we must loue our Neighbours? 328. 6.

what the loue of our Neighbour is? vide Loue.

how the whole law is fulfilled in the loue of our Neighbour? 405. 15

who is our Neighbour? 405. 27

In some cases we must loue our Neighbour more then our selues. 405. 34.

Of the loue of our Neighbour. vide Loue.

The new Creature, or new man, & old man what it is? 637. 1

The vses of this, that we are new creatures in Christ. 638. 23

Greater power required in the regeneratiō of man then in the creation of the world. 639. 3

how men are Nothing of thēselues. vide Men.

O

Foure things in an Oath. 65. 15

The forme of an oath is to be plaine and direct, in the name of God, and not of creatures. 65. 35

An Oath is to be vsed onely in the case of extremitie. 66. 13

Obseruation of daies and times. 314 4.

The Gospell must be preached though all men be offended. 396. [Page] 15.

Men haue an ouerweening of themselues naturally. 507. 8

The cause of it. 508. 10

Such notably deceiue themselues. 508. 30.

It is the poison of loue. 510. 25

Whether a man may not iudge himselfe to haue a greater measure of gifts then they that haue lesse? 510 38.

The remedies of this euill. 511. 36

Outward priuiledges or dignities are of no moment in the kingdome of Christ. 382. 1. & 24

P

How a pacification is to be made in religion? 338. 29

Papists teach and maintaine the worship of false Gods. 305. 1. &c.

Papists and we differ not about circumstances. 376. 15

Mo pacification with the Papists for religion, but ciuill societie. 408. 25.

Papists teach Idolatrie foure waies. vide Idolatrie.

Papists vrge their owne ceremonies more strictly then Gods truth. 617. 28.

Papists like to the false teachers in Pauls time, in making things which be signes of saluation meritorious causes of it. 618. 4

The Popes & Prelats of Rome like to false teachers in compelling men to obserue that which they themselues will not obserue. 518. 23.

The Popish Church like to false teachers in pretending religion, and conscience, for their ease and cloaking of their impietie. 624. 3

It is shewed in two particulars especially. ibid.

In pardon there be foure degrees. 70. 28.

Parents sustaine a double person. 115. 12.

Of Parents authoritie ouer their children. vide children

Parents truly punished in their childrens punishment, notwithstanding it is not felt by them, whereof be foure reasons. 522. 14

Foure Principall duties to be performed by the people to the pastors and what they be? 531 34

Pastors are to haue not only countenance but maintenance of the people. 532. 6

Whether pastors are to be maintained by cōtributiō or not? 533. 37

Reasons to prooue that it is more conuenient for ministers to liue vpon set stipends, then voluntarie contribution. 534. 17

Obiections that the Pastors office is an easie office. vide Ministers

We must patiently tary for the reaping of our heauenly reward, vrged from Gods patience towards vs. 582. 37

Gods patience, waiting for the amendment of our liues set dowe by sundry degrees. 583. 20

Mischeifes, into which we runne vnto vnlesse we patiently expect god for our reward. 584. 22

[Page] Reasons why Paul did write the epistle to the Galatians with his owne hand. 607. 38

Paul subscribed all his epistles with his owne hand. 608. 16

Pauls cōuersion how wrought? 50.

What was gods preuenting grace in Pauls conuersion? 50. 10

Whether Paul was an agent or Patient in his conuersion? 51. 26

Whether violence was offered to his will in conuersion. 52. 2

The dignitie of Paul aboue the other Apostles. 5. 28

Two causes why Paul writes his epistles in the name, and with the consent of the brethren. 6. 4

The true signe of euery of Pauls epistles discouered, and the false remooued. 608. 27. & 609. 20

Why Paul would not take wages of the church of Corinth and some others, foure reasons. 536. 25

Peace outward or inward. 644. 12

Peace with the creatures which be of foure sorts. ibid. 14

Peace of conscience double, with god with our selues. ibid. 33

Peace with our selues, threefould. ibid. 34.

Of peace of conscience. ibid. 35

What peace is and what be the parts of it? 10. 16

Peace without grace is no peace. 12. 6.

How we must haue peace with all men? 408. 17

Peace is threefould. 408. 35

Three rules for the maintaining of Church peace. 408. 36

For the inforcing of the duties of peace there be seuen speciall reasons. 410. 35

What peace is for the maintenaunce whereof obserued two rules. 444. 34. 37.

The people punished for Achans sinne how it may stand? 526. 15

There is a double perfection. 188. 36.

Hatred of Gods grace in men is the beginning of al persecution. 362. 12.

Persecution what? 42. 30

Of the wicked persecuting the good 361. 33.

Perseuerance crowneth all our good workes. 585. 31

Person and nature distinguished. 279. 32.

What a person is? 279. 33

Of Peters supremacie. 94. 11

Pharisisme what it is and the principall doctrine thereof? 41. 17

Philosophie not condemned. 434. 21.

The errors of Philosophie. 4 [...]4 26

There is lawfull pilgrimage. 59. 32

Popish pilgrimage condemned for two causes. 59. 39

Polygamie not approoued but tolerated for two reasons. 342. 9

Reasons for Polygamie answered. 342. 29.

What poore to be releiued? 98. 17

Pastors care of the poore wherein it consists. 98. 25

Postscripts no part of canonicall Scripture. 655. 20

Reasons why we must prouide for [Page] the poore. 100. 35

The Gospell must be preached though all men be offended. 396. 15.

Preaching containes foure ministeriall actions. 54. 17

Effectuall and powerfull preaching of the word stands in two things. 160. 39.

Preaching must be plaine. 160. 11

Necessarie for all men. 165. 20

The word must be dispenced in the infirmitie of mans flesh for diuers causes. 323. 7

The benefits of preaching. 326. 27

Prayer to Saints and Angels is carnall prayer. 299. 29

Pray onely to God. ibid. 300. 14

The right manner of seeking the praise of men. 455. 1

Primacie is 2 of order of power. 60. 18.

Authoritie of the Church no principle. 433. 39.

Externall and bodily priueledges are of no moment in the kingdome of Christ. 382. 1

Gods promises lie as voide till the particular time of their accomplishment. 204. 20

The promise made to Abraham is a couenant or testament and how? 211. 30.

Christ is the foundation of all the promises of god partly by merit, partly by efficacie. 313. 2

Why beleeuers are called children of promise? 360. 8

Prouerbiall sentences, are not at all times true & in euery particular. 550. 36.

Gods prouidence vseth euill things well. 348. 22

Subiectiō to punishment hath three parts. 365. 13

There are seuerall degrees of punishments in hell. 555. & 556

R

The workes of redemption exceed the works of creation. 14. 19

Of the redemption of man from vnder the law. 288. 19. &c.

Christ the onely redeemer. 311. 9

Three markes of regeneration. 241. 40.

The gift of regeneration is neuer vtterlie extinguished. 262. 29

What true regeneration is? 377. 35

The workes of the regenerate are mixed with sinne, and in the rigour of iustice deserue damnation, obiections remooued. 419. 9. 15.

Of the reioycing of the Church. vide Church.

Two groundes of reioycing. vide glorying.

Reioyce signifying to glorie 517. 11

Obiection against reioicing in ones selfe. vide glorying.

VVhat rules are to be obserued in the reioycing in the testimonie of a good conscience. vide glorying.

False reioycing wherein it confisteth. 519. 13

Reioycers are of foure sorts. 519. 16

To reioyce in a mans selfe what? 517. 18.

The cheife principle in religion what? 433. 24

[Page] Whether it be lawfull to compell men to imbrace religion? 614. 5.

The Magistrate may compell obstinate recusants to professe true religion. ibid. 8.

Obiections to the contrarie answered. ibid. 25

Pauls manner in reproouing. 18. 8

Libertie in reproouing with three caueats. 103. 13

Why we vse not in preaching personall reproofes as Iohn Baptist did? 393. 16

The manner of reproofe. vide Restore.

He that is iniuried is fitter to reprooue him that offered the iniurie then any other. 474. 39

Reproofes must not be deferred. 460. 22.

No wonder that sinners be loth to be reprooued. 460. 37

A treatise of Christian reproofe. 469. 31.

Who are to be reprooued? ib. 35

Reproofe belongs not to those that are out of the visible Church. 470.

The greatest Princes are subiect to reproofe. 471. 15

Onely open skorners and persecuters of the word are not to be reprooued. 472. 10

Men are to be reprooued for any sinne knowne. ibid. 10

And for wrongs offered vs. 474. 20

Obiection against reproofes answered. 47 [...]. 12

Who are reprooued? 477. 1. 37.

In fiue cases we are not bound to reprooue others offending. 478. 13.

In what manner are men to be reprooued set downe in ten rules. 579. 37.

The bitternesse of reproofe is to be allaied foure waies. 483. 17

A man may reproue another foure waies. 484. 8

In fitting our reproofe to the offence committed we must put a difference betwixt sinne & finne. 484. 28.

In three cases we are not priuatly to reprooue, but publikely to detect offenders. 487. 15

The Pastour ought to be resident with his Hocke for two causes. 337. 10.

Restitution. vide Satisfaction.

As oftē as our brother falls we must restore him. 461. 5

Who are to be restored? ibid. 17

Spirituall men are more for to restore those that are fallen then any other. 463. 3

The manner how we must restore? 464. 28.

Reuelation is of two sortes. 36. 11.

Extraordinarie reuelation is foure waies. 36. 15

The reuelation which Paul had is extraordinarie. 36. 22

Reuolt what, and the kindes thereof. 18. 29

Remedies against reuenge. 445. 8

Reward is double, of honour and of [Page] debt. 569. 37

Reward presupposeth not alwaies debt. 571. 14

God giueth rewardes foure waies. 571. 29.

The phrases of speech of rewarding double, or seuen fold, what they signifie in the Scripture. 552. 31.

Pauls rule what it is. 641. 33

The Papists rules, Lesbian rules. 642. 20.

Monkish rules vaine and wicked. 642. 28.

We must be runners in the race of God. 386. 19

We must runne well, and to the end. 387. 7. 22.

S

Of the institution of the Sabbath. 315. 9, 20.

Sacraments conferre not grace by the worke wrought. 254. 21

whether there be now in the church of God any sacrifice or oblation of Christ? 161. 29

Whether the Saints may fall away totally and finally? 586. 20

There is but one way of saluation. 22. 5.

Preuision of faith and good workes no cause of saluation. 47. 20

The saluation of beleeuers is most sure. 47. 27

The manner and way of our saluation. 229. 21

The sanctification of the name of God hath two parts. 72. 10

There is a double sanctification. 193. 21.

Satisfaction must be made for wrongs done. 98. 39

Who must satisfie? 99. 21

To whome? 99. 28

What? 99. 38

When? 100. 9

In what order and manner? 100. 15.

Schisme and heresie differ. vide Heresie.

The Papists schismatikes and not we. 437. 21

For the auoiding of schisme and sedition two rules. ibid. 29

Slanders vse to be raised vpon euery light and vniust occasion. 395. 18.

Scripture is both the glosse and the text. 352. 36. 434. 3

Scripture hath sundrie senses according to the Papists. 345. 35

When the Scriptures speakes figuratiuely and when properly? 346. 30.

The Scriptures by themselues are sufficient to saluation. 24. 24

The Scriptures are as certen as if they had beene written by God. 27. 5.

The authoritie of the Scripture dependes not vpon the testimonie of the Church. 27. 20

It is necessarie that men should be assured that the Scriptures are of God. 31. 30

The testimonies whereby this assurance may be obtained. 31. 35

In Scriptures there is diuine and infallible authoritie. 353. 15.

[Page] The meanes to decide controuersies. 356. 29

Bookes of Scripture in the new testament haue a threefold difference. 608. 9

Bookes of Scripture why called [...], as also Kethubim by the Iewes? 659. 25

The Scriptures why called Canonicall? 641. 38

Seditions what? 435. 15

The separation of Paul from the wombe what it is? 46. 35

To make a faire shewe in the flesh signifieth foure things. 610. 33

Simulation what, and the sorts? 105. 36.

Sinne where it takes place giues a man no rest till it hath brought him to a height of wickednes. 43. 39.

What a sinne of infirmitie is? 108. 32.

Sinnes be of two sorts. 224. 27

Difference betweene the godly and vngodly in sinning. 443. 3

Originall sinne hath two parts. 365. 5.

A common fashion to extenuate sinne. 389. 56

We must resist euery particular sin. 390. 25.

It is the nature of sinne to set all things out of order. 460. 4

God rewardeth sinnes in the same manner according to the nature of sinne. 557. & 558.

Sinne driues men beside themselues. 460. 8.

Sinners must not delay their repentance. ibid. 21

Sinnes committed after a mans conuersion are pardonable. 462. 4. 5.

In euery knowne sinne we are wrō ged. 473. 33

Sinne a burden to whome? vide Burden.

Sinne a spirituall burden. 528. 27

How we may be cased of the burden of sinne? 529. 36

How sinne is finite and how infinite? 554. 2, 3, 4.

Solitarie and Monastick life against the light of nature. 643. 13

Why the second person is called Sonne? 280. 1

Whether the Sonne be God? 280. 14.

Two kinds of sorrow. 137. 39

A point of great skill to bring a soule in order and frame againe. 460. 29.

Three things to be considered in the soule, the substance, the faculties, and the qualities. 637. 10

What is meant by vvhat soeuer a man sowes that shall he reape? 550. 10.

Sowing what it signifies in the scripture? 550. 20

Obiections against this prouerbiall speech; whatsoeuer a man sowes that shall he reape. 550. 551.

The distinction of sowing to the flesh, and to our flesh. 553. 36

By sowing to the flesh what is ment? 564. 1. 10.

To sow to the spirit what it is? ibid. 20.

The Spirit hath fiue properties. [Page] 418. 38.

What is the spirit? a treatise. 411. 21. 35.

All exercises of Christian religion are to be in the spirit. 381. 29

The operation of the spirit is threefold. 146.

What the Spirit signifies? 163. 35

what is meant by the giuing or sending of the spirit? 204. 35

In what order the spirit is giuen? 205. 3.

we receiue the spirit for sixe endes. ibid. 20.

why the holy Ghost is called the spirit of the sonne? 293. 39

The manner how the holy Ghost is sent. 294. 35

Foure works in the spirit in causing beleeuers to crie, Abba, father. 295. 32.

The spirit of grace in Christians is more excellent then that of creation in two respects. 412. 27

Of the operation of the spirit. 412. 39.

The whole worke of the spirit may be reduced to factions. 413. 8

The spirit makes vs change and renew our actions in three respects. 413. 21.

The lust of the spirit hath two actions 416. 32

The office of the spirit is first to regenerate, secondly to guide the regenerate. 421. 14. 16

In this guidance there are foure actions of the spirit. ibid.

Subiection to the worke of Gods spirit hath two parts. 422. 1

The propertie of the workes of the spirit: a treatise. 442. 33

The efficacie of the spirit. 443. 6

What it is to liue and walke in the spirit? 452. & 453

A signe whereby to know whether a man hath in his heart the spirit of God or no. 454 4

Spirituall men opposed to carnall are of two sorts. 463. 24

Spirituall men are more fitte to restore those that are fallen then any other. 463. 31

Diuers good and euill things are tearmed by the name of spirit. 466. 5.

Two kinds of spyings. 85. 6

Of standing fast in libertie, the manner and time of it. 372. 17

Two kinds of subiection. 269. 11

Subiection to the spirit hath two parts. vide Spirit.

Succession is of three sorts. 35. 3

The successours of the first preachers had an ordinarie calling. 35. 17.

Fiue vses of our sufferings. 170. 10

T

A propertie of false teachers is, to vrge earnestly their owne ceremonies vpon others. 617. 20

A propertie of false teachers to teach false doctrine for auoiding of persecution. 618. 26

The essentiall difference betweene true and false teachers. 619. 24

Another propertie of false teachers to compell others to obserue that which they themselues will not obserue. 622. 18

[Page] Another note of false teachers to pretend religion to cloake their wickednes. 623. 36

The propertie of false teachers is to set a faire show vpon the matter. 611. 14.

Temperance what? foure rules for the practising of it. 448. 3

By what law Tēths are due. 232. 3, 10

Of what value the testimonie of the Church is. 33. 4

There must be a christian toleration one of another, for the maintenance of church peace. 409. 16

In what it stands? ibid. 17

To what end it serues? 409. 32

Whether there may not be a tolleration for Popery? 409. 37

Vnwritten Traditions tendered as a part of gods word are abominations. 24. 29

The church is troubled three waies. 391. 33.

Reasons to mooue men to speake & deale truly. 447. 26

The time of all euents determined by God. 49. 2

Due time how it may be vnderstood. 582. 13

We must make a holy, & profitable vse of time. 598. 1

We must redeeme the time lost, in three respects. ibid. 37

Obseruations of times which be forbidden. 600. 6

The kindes of vnlawfull obseruation of time, either Iewish or Heathnish, and wherein they consist? 600. 11

Lawfull obseruation of time twofold, diuine or humane. 601. 4

Humane obseruation of time threefold. 601. 5

V

What the desire of vaine glorie is? 454. 33

Excuses hereof taken away. ibid. 38

They that haue receiued good gifts of God are many times most vaineglorious. 455. 38

Remedies of pride and vaineglorie. 456. 20.

What vncleanes is? 425. 21

Of our vnion with Christ. 145. 23 264. 39.

Substantiall and spirituall. 264. 30

In what respect they are said to be one with Christ? 265. 1

Vnitie is not an infallible & inseperable marke of the church. 407. 18

Though men were not commanded to vow, yet the matter and forme of vowes was commanded. 60. 5

W

What wantonnes is? 425. 28

Reasons both in general and speciall that make men wearie of well doing, 576. 38

How farre forth the will worketh in the receiuing of grace? 11. 16

The absolute will of God cannot be resisted. 360. 36

The determination of mans will by the will of god doth not abolish all freedome of will. 361. 4

Man hath no freedome of will in good duties before his conuersion. 417. 13

What witchcrafteis? a treatise of the ground and kindes of it. 429. 16

[Page] What is a witch? 430. 38

Signes that serue to discouer a witch. 431. 29.

False and vncertaine signes. 342. 1

Wiues among the Iewes of two sorts. 343. 23

The word is the cause and obiect of our faith. 6. 32

The word of God is the matter of the ministerie, and how it is to be taught & heard? 29. 30 35

It depends not vpon the authoritie of the church. 56. 11

But vpon it selfe. 77. 18

The word must be dispensed in the infirmitie of mans flesh for diuerse causes. vide preach.

Labourers in the word may lawfully take wages though they haue sufficient of their owne to maintaine themselues. 543. 18

There be no meritorious workes to preparemen to their iustification. 11. 13.

How our workes are said to please God? 191. 19

The workes of the regenerate are mixed and sinnefull and in the rigour of iustice deserue damnatiō: ergo no iustification by workes. 515. 9.

The benefit of approouing of our workes. 515. 9

How we may aprooue our workes three rules. 515. 16

Whether we may not approoue our workes or actions to men, and if we may how farre forth. 515. 29

Infants haue no good workes. 553. 8.

Gods reward shall be according to the quantitie and qualitie of the workes, and what may be gathered from thence. 555. 25

How Lazarus and the theife on the crosse had good works? 553. 27

Workes and laboures of men may differ three waies, and what they be? 556. 37

Vses that God rewardeth men according to their workes. 559. 560 561. 562.

Workes though they be seedes yet are they no causes of eternall life. 564. 565. 31.

That workes are seedes of eternall life it is gods mercie, and not the merit of the workes. 565. 35

Workes of the flesh perfectly euill and why? 566. 5

Good works perfect as they are of god, imperfect as they are of mē. 566. 12.

Reasons why the workes of the spirit are not the cause of eternall life as well as badd workes are the cause of eternall destruction. 566. tota pag.

Obiections of the Papists to prooue workes the causes of eternall life answered. Beginning at pag. 561 line 31. vsque ad pag. 572.

Workes no cause of our reward but the measure. 568. 2

Good workes make a man knowne to be iust but faith m [...] him iust. 567. 32

Good workes are causes of eternall life not as meriting, but as the kings high way. 568. 25

[Page] How life eternall is promised to good workes, how not? 569. 6

The promise of reward vpon condition of performing the worke, maketh not a meritorious worke 569. 29.

Reward not due to workes of regeneration vpon compacte and promise, the reasons why? 569. 20.

Good workes merit not eternall life though it be a reward of them. page 569. in fine, and page 570. 571.

How life eternall is called a reward of good works? 570. 11. 571. 5

That we may incite our selues to the dooing of good workes from the consideration of our heauenly reward sundrie reasons. 579. 29.

In dooing good workes we may respect the reward, but not onely nor principally. 581. 31

What should most of all mooue vs to doe good workes? 581. 32

The loue of the world and of the truth cannot stand together. 619 33.

What is meant by the world and what it is to be taken out of the world? 13. 37

Y

Two kindes of yeelding. 87. 18

Z

Zeale what it is? 45. 20

FINIS.

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Information about this book

Title statement

A commentarie or exposition, vpon the fiue first chapters of the Epistle to the Galatians: penned by the godly, learned, and iudiciall diuine, Mr. W. Perkins. Now published for the benefit of the Church, and continued with a supplement vpon the sixt chapter, by Rafe Cudworth Bachelour of Diuinitie

Perkins, William, 1558-1602.

Edition statement

1604

Publication

Publisher

Text Creation Partnership,

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Ann Arbor, MI ; Oxford (UK) :

Date

2004-11 (EEBO-TCP Phase 1).

ID [DLPS]

A09383

ID [STC]

STC 19680

ID [STC]

ESTC S114465

ID [EEBO-CITATION]

99849690

ID [PROQUEST]

99849690

ID [VID]

14852

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Early English books online.

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(EEBO-TCP ; phase 1, no. A09383)

Transcribed from: (Early English Books Online ; image set 14852)

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Source

— A commentarie or exposition, vpon the fiue first chapters of the Epistle to the Galatians: penned by the godly, learned, and iudiciall diuine, Mr. W. Perkins. Now published for the benefit of the Church, and continued with a supplement vpon the sixt chapter, by Rafe Cudworth Bachelour of Diuinitie, Perkins, William, 1558-1602., Cudworth, Ralph, 1617-1688..

Extent

[16], 475 [i.e. 457], [7], 459-522, 525-662, [34] p.

Printed by Iohn Legat, printer to the Vniuersitie of Cambridge,. [Cambridge] :: 1604.. (The first leaf is blank except for signature-mark "[par.]" (hand-stamped?); the last leaf is blank.) (Running title reads: A commentarie vpon the Epistle to the Galatians.) ("A supplement or continuation of the commentarie vpon the sixt chapter" has separate dated title page; pagination and register are continuous.) (P. 457 misnumbered 475.) (Includes index.) (Reproduction of the original in Cambridge University Library.)

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