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

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 2] 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 3] 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 4] 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 5] 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 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 6] 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 7] 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 8] 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 9] 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.

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 11] 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 12] 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 13] 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 14] 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 15] 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 16] 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 17] 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.

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 19] 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 20] 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 21] 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 22] 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 23] 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.

[Page 24] 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 25] 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 26] 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 27] 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 28] 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

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 29] the Sanctuarie, are turned to saltpits. Ezech. 47. v. 11.

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 30] 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 31] 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

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 32] 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 33] 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 34] 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 35] 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.

[Page 36] 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 37] 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 38] 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 39] 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.

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 41] 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 42] 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 43] 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 44] 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 45] 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 46] And let the Papists consider this.

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 47] 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 48] 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 49] 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 50] 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 51] 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 52] 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 53] 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 54] 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 55] 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 56] 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 57] 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 58] 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.

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 59] 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 60] 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 61] 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.

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 62] 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.

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 63] 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 64] 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 65] 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 66] 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.

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 68] 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 69] 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 70] 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 71] 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 72] 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

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 74] 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 75] 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 76] 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 77] 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 78] 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 79] 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.

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 80] 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 81] 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 82] 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.

Paul had said before, that Titus was not compelled to be circumcised: now he addes, For all the false brethren, that is, [Page 83] 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 84] 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 85] 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 86] 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 87] 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.

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 89] 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 90] 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 91] 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 92] 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

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 93] 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:

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 94] 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 95] 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 96] 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 97] 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

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 98] 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 99] 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 100] 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 101] 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.

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 102] 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 103] 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 104] 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 105] 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

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 106] 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 107] 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 108] 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 109] 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.

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 111] 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 112] 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 113] 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.

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 114] 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 115] 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 116] 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 117] 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 118] 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 119] 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 120] 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 121] 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 122] 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 123] 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 124] 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 125] 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 126] 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 127] 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 128] 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 129] 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 130] 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 131] 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 132] 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.

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 133] 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 134] 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.

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 135] 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

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 136] 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 137] 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 138] 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 139] 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 140] 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.

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.

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 142] 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 143] 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 144] 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 145] 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 146] 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 147] 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 148] 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 149] 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 150] 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 151] 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 152] 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 153] 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.

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 154] 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 155] 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

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 156] 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 158] 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 158] 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 159] 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 160] 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 161] 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 162] 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 163] 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.

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 164] 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 165] 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 166] 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 167] 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 168] 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.

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 169] 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 170] 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.

These words are a repetition of the second verse, whence the exposition must be fetched. The words [and worketh miracles [Page 171] 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 172] 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.

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 173] 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 174] 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 175] 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 176] 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 177] 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 178] 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 179] 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.

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 180] 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 181] 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 182] 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.

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 184] 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 185] 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 186] 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 187] 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 188] 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 189] 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 190] 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 191] 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.

The meaning. By the law] that is, the law not onely ceremo­niall, [Page 192] 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 193] 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 194] 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 195] 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 196] 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

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 198] 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 199] 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 200] 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 201] 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 202] 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 203] 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 204] 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 205] 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.

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 207] 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 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 208] 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 209] 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 210] 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 211] 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 212] 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 213] 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 214] 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 215] 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.

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 216] 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 217] 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 218] 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 219] 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 220] 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 221] people. 1. Cor. 15. 58.

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 222] 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 223] 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 224] 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 225] 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 226] 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.

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 227] 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 228] 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 229] 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 230] 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 231] 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 232] 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 233] 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 234] 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 235] 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.

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 236] 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 237] 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 238] 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 239] 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 240] 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 241] 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 242] 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 243] 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 244] 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 245] 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 246] 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 247] 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 248] 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 249] 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 250] 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 251] 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 252] 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 253] 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 254] 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 255] 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 256] 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 257] 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 258] 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 259] 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 260] 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 261] 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 262] 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 263] 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 264] 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 265] 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 267] 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 268] 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 269] 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 270] 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 271] 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.

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 272] 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.

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 274] 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 275] 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 276] 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 277] 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 278] 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 279] 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 280] 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 281] 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 282] 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 283] 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 284] 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 285] 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 286] 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 287] 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 288] 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 289] 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 290] 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 291] 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 292] 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 293] 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 294] 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 283] 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 296] 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:

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 297] 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 298] 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 299] 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 300] 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.

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 301] 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.

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 303] 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 304] 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 305] 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 306] 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 307] 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 308] 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 309] 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 310] 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 311] 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 312] 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 313] 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 314] 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 315] 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 316] 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 317] 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 318] 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.

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 319] 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 320] 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.

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 321] 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.

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 323] 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 324] 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 325] 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 326] 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 327] 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 328] 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.

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 330] 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 331] 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 332] 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 333] 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.

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 334] 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 335] 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 336] 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 337] 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 338] 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 339] 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 340] whether they will euer turne to God or no.

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 341] 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 342] 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 343] 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 344] 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.

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 345] [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 346] 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 347] 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 348] 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 349] 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 350] 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.

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 351] 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 352] 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 353] 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 354] 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 355] 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.

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 357] 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 358] 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 359] 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.

Here Paul shewes, that as Sara figured the catholike [Page 360] 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 361] 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.

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 362] 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.

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.

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

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 365] 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 366] 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 367] 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 368] 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 369] 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 370] 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 371] 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 372] 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 373] supplication for all things needefull. Eph. 6. 18.

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 374] 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.

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 376] 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 377] 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 378] 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 379] 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

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 380] 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 381] 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 382] 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 383] 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 384] 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 385] 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