causes 351. 6 Of the churches reioycing 358. 37 It is one in number and no more 351. 37. How the church is troubled vide Trouble The catholike church why called our mother 35. 2. 17 Where our mother is to be found 352. 25. The order to be vsed in the censure giuen vpon a church 9. 10 Ierusalem the mother church rather then Rome 61. 15 The church was before the writing of the word but not before the word 77. 6 It is inuisible 352. Of Circumcision 79. 32 Circumcision considered according to the circumstance of time three waies 373. 15 Circumcision in it selfe a thing indifferent yet not to be vsed if it be vrged as a matter of absolute necessitie 614. 35 Ciuill vertues and a ciuill life are no better then sinnes 16. 10 What is the combate that naturall man haue 417. 28 The cause of the spirituall combate and the persons in whome it is 417. 5. The vse of the combate 419. 1 The commandements of God are not grieuous three waies 190. 15 Concealements of the truth sometimes lawfull 63. 13 How it must be vnderstood that in the commandement the sinnes of the fathers are visited vpon the children 521. 29 Papists make three degrees of concupiscence 252. 11 Concupiscence vide Lust. Conference of Pastor and people necessarie 338. 13 How conscience is free and how subiect to the power of the Magistrate 410. 1 Three obiections remooued that the lawes and traditions of the church bind Conscience as truly as the word of God 369. 21 The consent of Pastors and people excellent 6. 25 What is the force of consent 6. 27 Consent no certen marke of the church 6. 37 The catholike consent of beleeuers in points of religion is not the true and liuely Scripture 7. 5. Consent standes in three things 7. 15. Consent not to be found amongest the papistes 7. 18. Consent is to be found amongest vs in the foundation of religion 7. 23. Consider our selues and others 467. 468. 469. Constancie vid. standing Consultation not to be vsed in matters of religion nor in obedience 56. 19. 37. The vse of the contemplation of Christ by faith 162. 30 The effect of contention 408. 6 Contentions some lawfull some sinfull 436. â—5 Contract in some cases may be dissolued 209. 11 Sinnes after conuersion are pardonable 462. 4 Three causes of Pauls conuersion 46. 32. The order and dependance of causes in a sinners conuersion 47. 13 Fiue Questions of Pauls conuersion vide Paul Conuersion wrought by certain degrees 336. 20 Corruption not felt by corruption but by grace 528. 33 Couenants beeing lawfull are to be kept with heretykes and enemies 208. 23. What couenants with losse are to be kept and what not ibid. 30 Couenants of two sorts legall and euangelicall 569. 6 The couenants of workes hath two properties 348. 27 Conferences and councels are laudible 75. 32 Three caueats in gathering a councell 76. 5 For this ending of differences in religion there must be conferences in a free or christian councell 408. 37. Why the protestants ioyned not with the papists in the councell of Trent 409. 5 Fiue rules for our libertie in vsing the creatures vid. Libertie why we ought to take vp our crosse and follow Christ certaine reasons 620. 5 what is mens by the crosse of Christ. 630. 16. Crucifying is either the action of Christ or our action of Christ threefold 451. 7 Three meanes to crucifie the flesh 451. 26 Reasons why a man hanging on a tree is cursed 202. 8 What the curse is that Christ was made for vs 198. 19 How Christ was a curse ibid. 28 Whether Paul did well in cursing his enemies 396. 30 Whether we may curse ours 397. 10 How we should vse the imprecations in Dauids Psalmes 397. 18 D A fourefould kind of obseruation of daies 314. 4 Against the Popish obseruation of holy daies 316. 7 How Protestants obserue them 316. 28. Against obseruing daies of good bad successe 317. 2 Two rules to be obserued for the right manner and measure of eating and drinking vide Eating Christs temporall death did counteruaile eternall death vide Death Wee must carrie our selues as dead men in three respects 144. 29 There are two degrees both in the first and second death 199. 20. 24. What debate is 436. 3 There is a deceit called dolus bonus 64. 2. Of men deceiuing themselues 508. 30. A man may be deceiued both in diuine and humane things sundry waies 546. 19 A man deceiues himselfe two wries 546. 20. The heart of man deceitfull 546. 40. from whence that springeth 547. 3 Good desires distinguished from carnall d 〈…〉 es by three properties 297. 32 Of the desires of our hearts and that they are cryes and how 598. 6 Of the league of compact with the deuil 429. 20 VVhat is the chiefe principle in diuinitie 433. 24 VVhat drunckennes is 439. 11 Two things in this sinne ibid. 14 To be giuen to drincking is a sinne 439. 21. Inducements to detest drunckennes 439. 30. Arg. for drunkennes answered 440. 20. E Two rules to be obserued for the right manner and measure of eating and drincking 439. 5 ElectioÌ„ ariseth not of the will of man but of the grace of God 40. 27. How we may attaine to the assurance of our election 47. 31 There is a double election 194. 14 Gods election is the roote of all the gifts of God is vs. 308. 15 The meere grace of God is the cause of our election 360. â—6 In religion there ought to be a holy emulation 44. 36 There is a good emulation and a carnall emulation 436. 8 whether Paul did well in cursing his enemies 396. 30 whether we may curse our enemies vide Curse Enmitie vide Hatred Enuie what it is 437. 36 Error in the foundation or beside the foundation of religion 8. 30 Error of humane frailue or of obstinacie 8. 35 No man can set downe the precise time when errors had there be ginning 84. 12 Error is either in iudgement or maÌ„ners both are of two sorts 409. 20. In the examination of our selues foure rules must be obserued 218. 8. The contagion of euill examples must be cut off in the societie of men 109. 40 Excommunication when to be vsed 390. 32 Offenders are not to be excommu nicated at the first but orderly to be proceeded against 393. 9. 486. 37. F Faith is of great vse in the kingdome of God 382. 32 when faith first begins to breede in the heart 240. 30 How faith in Christ is conceiued in the heart 241. 5 whether faith may be lost 69. 25 what Iustifyng faith is as the Papists define 123. 32 The obiect of Abrahams faith was double 123. 38 what true iustifying faith is 124. 35 Faith and confidence are two distinct gifts of God 125. 11 Two causes why a beleeuer is saide to liue by faith 149. 16 How men liue by faith 149. 24 Faith considered two waies 175. 34 That we may liue by faith we
couenant they are children of God and originall sinne which is in them is 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 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 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 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 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 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 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 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 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 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 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 aduersaâ—ie condemning himselfe and beeing pressed with the 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 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 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 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 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 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 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 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 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 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 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 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
the world be worse then the life of a beast 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 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 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 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 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 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 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 in Christ. The waters of the Sanctuarie haue long flowed vnto vs but they haue not sweetned vs and made vs sauerie therefore it is to be feared least our habitations be at length turned to places of nettles and saltpits Eze. 7. 11. 21 I doe not abrogate the grace of God for if righteousnes be by the law then Christ died without cause The meaning Grace in Scriptures signifieth two things the 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 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 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 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 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 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 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 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 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 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 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 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 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 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
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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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
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. 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 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. 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 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 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 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 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 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 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 Lastly it may be obiected that loue is of no vse if it doe not iustifie Ans. Iustification and sanctification are two distinct benefits 1. Cor. 1. 30. and 6. 11. Iustification ministers vnto vs deliuerance from hell and a right to life euerlasting Sanctification is a fruit of the former and serues to make vs thankefull to God for our iustification and loue serues for the same vse because it is a speciall part of Sanctification Thus much of the deprauation of the text by the Papists Hence further I gather that many falsely in these last daies boast of faith because it is not ioyned with profiting in knowledge with true conuersion vnto God with fruits of loue to God and man whereas all true faith is fruitefull in good workes 7 Ye did runne well who did letyou that ye should not obay the truth The meaning Ye did runne well In these words Paul alludes to the games of running vsed among the heathen And he compares the word and precepts of God to a way or race beleeuers to runners life eternall to the price God to the vmpire or iudge the lookers on are men and Angels good and badde and the Exercise of religion is the running in this race Read of this 1. Cor. 9. 24. Phil. 3. 13 14. Who the interrogation hath in it the force of a reproofe or complaint And the sense is this they did euill which turned you forth of the way and you haue done euill that you obaied not the truth The like is Psal. 2. 1. Why doe the heathen rage that is it is great wickednes for them to rage Let stoppe intercept your course turne you out of the way That you should not obay that you should not giue credence to the doctrine of Paul and obay it The scope These wordes are a repetition of the principall conclusion of the whole Epistle And this repetition is not in vaine For it serues to bring the Galatians to a consideration of their offence and to amendement of life Hence I obserue that the often and serious consideration of our sinnes and liues past is a meanes to worke in vs a detestation of our sinnes and a reformation of life Thus Dauid saith that vpon consideration of his waies he turned his feete to Gods commandements Psal. 119. 59. And the cause why there is so little amendement among vs is because we neuer so much as thinke what we haue done In these wordes Paul sets downe three duties of Christian people The first is that they must be runners in the race of God Indeede the Sabbath of the Iewes figured a rest which is contrarie to running but this rest is from sinne and not from good duties This dutie of running teacheth vs foure things The first is that we must make hast without delay to keepe the commandements of God specially the commandements of faith repentance new obedience Psal. 119. 32 60. Contrariwise it is a great fault for youth others to deferre amendement till old age or till the last and deadly sicknes For that is the time to ende our running and not to beginne The second is that we are to increase and profit in all good duties specially in knowledge faith repentance But we in this age doe otherwise For either we stand at a staie or goe backe and very fewe of vs proceede forward in good duties And there are two causes of this One is blindnes of minde which makes vs that we see not how little our faith and repentance is and how great is the masse of our corruption the second is our vnbeleefe in the Article of life euerlasting The third dutie is that we must neither looke to the right or left hand or looke to things behind vs to set our affection on them but we must presse on forward to
by workes of mercie Tit. 2. 5. It may be obiected that there is a Cooperation of works and faith I am 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 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 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 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 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 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 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 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 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 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 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 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 asâ—â—nded to giue gifts 〈◊〉 and to fill all 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 intercessionâ— 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 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 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 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. Obedience iâ— 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 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 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 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 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 not as if they were Thus we see what the Obedience of Christ is And here two errours must be auoided The
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. Hence is true comfort Psal. 27. 13. 17 And if while we seeke to be made righteous by Christ we our selues are found sinners is Christ the minister of sinne God forbid For the better vnderstanding of the latter part of this chapter it must be obserued that Paul directs his speach not onely 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 world namely to seeke to be iustified by the faith of Christ. It was Pauls principall desire to be found in Christ hauing not his owne righteousnes but the righteousnes which is by the faith of Christ. Phil. 3. 10. The like desire should be in vs all 18 For if I build againe the things which I haue destroied I make my selfe a transgressour By things destroyed Paul meanes the workes or the iustice of 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 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 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 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 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
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 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 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 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 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 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 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 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 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 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 people 1. Cor. 15. 58. 21 Is the law then against the promise of God God forbid for if there had beene a law giuen which could haue giuen life surely righteousnesse should haue beene by the law 22 But the Scripture hath included all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue In these words Paul propounds and answers an other obiection in number the fourth The occasion of the obiection 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 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 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 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 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 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 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 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 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 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 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 first let vs consider the meaning of the words The Scripture the words are in the Originall thus That
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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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. 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 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 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
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 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 that with one hand laies hold vpon the bodie of the tree and with the other staies himselfe vpon the branches â—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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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
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. 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 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. 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 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. 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 of faith and by the written word and so doth
least we surfet Yet in spirituall ioyes the measure is to reioice without measure if we be rauished with ioy in Christ that we crie againe it is the best of all 28. Therefore brethren we are after the manner of Isaac children of the promise Here Paul shewes that as Sara figured the catholike 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 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 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 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 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 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 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 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 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 by the will of God is the libertie of the will and not the bondage thereof for this is perfect libertie when mans wil is conformable to the will of God 29 But as he which was borne according to the flesh persecuted him that was borne after the spirit so is it now 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 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. 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 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 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 and seeke the subueâ—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. 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 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 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 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. 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 â—ate that is 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 precisâ—nes and puritie A thing much to be lamented for this bewraies
and not from God whereas this true glorying is grounded vpon them as they are fruits of regeneration proceeding from our iustification by Christ and reconciliation with God Secondly in the ende Vaine glorie tendeth to the aduancing of our selues in an opinion of our proper iustice and desert This true glorying aimeth at the glorie of God alone Obiect Paul reprooues those that consider their owne gifts onely neuer comparing themselues with others 2. Cor. 10. 12. They vnderstand not that they measure themselues with themselues and compare themselues with themselues Therefore it seemes that a man by comparing himselfe with others may haue whereof to reioyce Ans. He reprooues the false Apostles in that place for glorying in the gifts which they had and the number of Proselytes which they had wonne neuer comparing themselues with himselfe or any other Apostle which was the cause they were so puffed vp with pride For to compare our selues with those that are eminently aboue vs is a notable meanes to abate pride as I haue alreadie shewed Whereas the measuring of our selues by our selues with our inferiours is the onely way to encrease it And this is it which the Apostle reprooues in this place Further we may reioyce or glorie in the testimonie of a good conscience if we obserue these rules I. In our best desires endeauours actions we must labour to feele our owne defects that we doe not the good we should nor in that manner we ought II. We must labour to haue euen our best workes our almes praiers c. couered with the righteousnes of Christ for it is the sweete odour of his sacrifice that doth perfume all our actions that they may be acceptable to God beeing offered with the praiers of the Saints vpon the golden altar Reuel 8. 3. III. We must acknowledge all the good things we haue the will and the worke the purpose and the power to proceed from God alone Philip. 2. 13. Iam. 1. 17. IIII. We must reioyce in them not as causes but as fruits of iustification so that if the question be whether we be iustified by them or not we must renounce them tread them vnder our feete and account them as dongue as Paul did Philip. 3. 8. Hence we learne sundrie things I. That if we would haue a light heart and passe our time merrily with comfort content we must looke to approoue our hearts to God in all our actions II. It contutes the opinion of the multitude who iudge those that make conscience of sinne and lead a more strict life then the common sort endeauouring with Paul to haue alwaies a cleare conscience toward God and toward men of all others to lead a most melancholike sadde and vncomfortable life For the truth is this is the onely true ioy all other ioy is but counterfeit in comparison it is radicall proceeding from the heart the other but superficiall from the teeth outward it comforts a man in the midst of afflictions whereas a man may haue the other and yet in the midst of mirth his heart will be sorrowfull this is permanent and during the other transitorie and fading It is like the ioy in haruest Psal. 4. 7. and which they haue that diuide a spoyle Esa. 9. 3. therefore Salomon saith it is a continuall feast Prou. 15. 15. and Peter calls it ioy vnspeakable and glorious 1. Pet. 1. 8. III. This shewes that there is much false ioy in the world consisting wholly in honours profits pleasures none of which haue their ground in a mans selfe and therefore beeing out of a mans selfe they are not true and durable but false and vanishing ioyes Now those which haue no comfort but out of themselues are of foure sorts First such as reioyce and glorie in the opinion that the world hath of them and not in the testimonie of their owne conscience Secondly such as reioyce not in their reconciliation with God but in their blamelesse conuersation in that they haue not beene open offenders or men of scandalous life Luk. 18. 11. Thirdly such as reioyce in the vertues of their ancestors as the Iewes bragged they were the seede of Abraham Ioh. 8. 33. which vaine glorying of other mens vertues Iohn Baptist reprooueth when he saith Thinke not to say with your selues we haue Abraham for our father c. Mat. 3. 9. Fourthly such as reioyce thinke themselues in a good case because they see others worse then themselues this is right the Pharisies ioy O God I thanke thee I am not thus and thus or like this Publican Luk. 18. 11. This is it which the Apostle directly aimeth at in this place when men thinke theÌ„selues iust because others are more wretched then themselues and pure because others are more defiled Whereas other mens hainous sinnes shall not iustifie vs and our lesser sinnes saue onely as Ierusalem iustified her sisters Sodome and Samaria Ezek. 16. 51. But so a man may be iustified and yet condeÌ„ned 5 For euery one shall beare his owne burden Here Paul laies downe a second reason of his assertion in the former verse why euery man ought to prooue his owne worke rather then to be curious in searching into the liues and skanning the actions of other men because euery man shall beare his own burde which is all one with that Gal. 5. 10. to beare a mans owne iudgement and that Rom. 14. 12. to giue an account to God for himselfe It is a prouerbiall speech the meaning wherof is expressed by the like Ier. 31. 30. Euery man that eateth the sower grape his teeth shall be set one edge And by that which is common amongst vs Euery vessel shall stand vpon it owne bot toâ—e that is euery man shall beare the punishment of his owne sinne For as the Indian is not therefore white because the Morian is more blacke or as the sand blind is not therefore sharpe sighted because some other is stone blinde So no man is therefore acquit of his sinnes because others are greater sinners or exempt from punishment because others shall vndergoe a deeper condeâ—â—nation Therefore confidering that euery man must beare the guilt and punishment of his owne sin he ought more narrowly to looke to himselfe then to others and to be a more seuere censurer of himselfe then of another For the better vnderstanding of the words sundrie questions are to be discussed First it may be demaunded howe euery man should beare his own burden seeing we are commanded to beare one anothers burdens Ans. There are two sorts of burdens The first is of giuing an account to God thus euery man shall beare his owne burden for euery man must giue an account for himselfe vnto God Rom. 14. 12. The second is of bearing one anothers infirmities of which Paul speakes vers 2. In this sense a man is not to beare his owne burden but euery man his brothers For the Apostle to crosse the opinion of those which thought a man was polluted with
first cause of all good things in vs. 11. 7 Grace and peace are the cheife good things to be sought for 11. 30 Gods order in the communication of grace peace 12. 21 Grace and works cannot stand together in iustificatioâ— 20. 18 Wherein standes the efficacy of preuenting grace 52. 10 Whether it can be resisted 52. 30 How efficacie of grace and libertie of will stand together 52. 37 Grace in Scripture signifieth two things 153. 10 Preuenting grace is two fould 308. 24. The works of grace in God Imprint their Image in the hearts of them that belong to God 308. 32 Falling from grace though but in part is dangerous 339. 23 The hatred of Gods grace in man is the beginning of all persecution 362. 21. What is our Guide now in the new Testament the lawe beeing abrogated 234. 22 Men are said to be vnder grace two waies 318. 28 One little grace of God brings many other with it 391. 11 Beside the antecedent and first grace there is necessarie a subsequent or second grace 421. 34 Grace mentioned in the Scripture twofold 651. 33 Gratia gratum faciens and gratia gratis data ibid. 34 Gratia gratum faciens naturall or supernaturall ibid. 40. 652. 1 Why the fauour and loue of God is called the Grace of Christ 652. 15. The soule the proper subiect of Grace 652. 32 H Hatred whether a sinne or not 435. 4. What it is 435. 27 What a right heart is 111. â—7 What a humble and honest heart is 111. 18. Mans heart peruerse to Gods ordinance 618. 12 What Heresie is 432. 12. 18 Difference betweene heresie and schisme 432. 36 Difference betweene heresie and a simple error 433. 9 Three things in heresie ibid. 10 Three rules to preserue our selues from heresies 433. 20 There are two degrees of honour 455. 22. I Idolatrie committed two waies 304. 16. That Idolatrie may be rooted out of the mind what is to be done 305. 37. What Idolatrie is 427. 22 An Idol and Idolatrie taken two waies 427. 22 the Romish religion teacheth Idolatrie foure waies 428. 9 their Arguments answered ibid. 24 Iealousie twofold 329. 16 Good Iealousie stands in 3 things 331. 26. 332. 6. What the name of Iew signifieth opposed to Gentiles 270. 13 Of the distinction of Iewes Gentiles the cause of it 114. 3 Wherein it stands 114. 16 How long it endured ibid. 31 The nation of the Iewes shall be called and conuerted before the ende of the world but when or how God knowes 182. 2 Ierusalem a type of the catholike church in sixe respects 350. 21 Whether Ignorance be a sinne in those that want the word of God 303. 25. the Image of God standes in two things 335. 13 Whether Images be necessarie in the congregation of the people of God 161. 10 Immoderate vse of Gods gifts is 3 waies 400. 27 Imposition of hands by the church of Antioch vpon Paul no calling but a confirmation of his calling 2. 13. Imputation what 175. 18 Imputation twofold 175. 25. Things indifferent not to be vsed as oft as we liste and how we will 80. 22. Two things restraine the vse of theÌ„ indifferent 80. 29 A thing indifferent when it is made necessarie to saluation is not to be vsed 8115. Infantes how they are to be tearmed innocents and how not 525. 39 Infantes haue no good workes 553 8. Infantes to be iudged not by the booke of Conscience but by the booke of life 553. 10 Inscriptions no part of Scripture 658. What the Intercession of Christ is 298. 7. Certain Interpretation of Scripture where to be found 352. 33 Ioy is twofould 444. 17 Ioy of grace in this life standes in three things and hath a double fruit 444. 18. 23 Paul made fiue Iourneyes to Ierusalem 74. 2 We are to haue some warrant for our Iournies where three sortes of meÌ„ are to be blamed 75. 15. 20 Israel twofould 646. 1 Israell of God what ibid. 4 Israel of God why mentioned ibid. 6. Iudisme what it is 41. 12 What it is to Iudaise 112. 3 Iudge the best of others three obiectioÌ„s mooued answered 392 10. In giuing Iudgment of Churches three rules to be marked 8. 15 Three things are subiect to Iudgement 156. 3 Iudgement is twofould 159. 25 The dutie of ministers often to forewarne the people and the dutie of the people often to meditate of Gods iudgements 441. 10. 15. Iugling a kind of witchcraft 429. 35. What the word iustice signifies 116. 8. The subiect of iustification 117. 10 False causes of iustification ibid. 35 What is that thing in Christ by and for which we are Iustified 118. 32. We are not Iustified onely by the passion of Christ. 121. 10 The meanes of iustification 123. 30. Faith alone Iustifieth 129. 17 Iustice twofould of the person and of the act 176. 18 The danger of the doctrine of Iustification by workes 397. 29 Iustification is twofould of the person of the faith of the person 385. 5 Arguments against Iustification by works 375. 3 Faith and loue no ioynt causes in Iustification 384. 10 384. 10. Whosoeuer obstinately maintaineth the doctrine of iustification by workes cannot be saued 373. 30 Obiections remooued ibid. The kindes of iustification 131. 8 The practise of them that are iustified 131. 36 But one Iustification 177. 1 Papists in the day of death renounce Iustification by workes 183. 34 There is a Iustification before God and a Iustification before men 193. 3. We are Iustified not only by the death but also by the obedience of Christ. 286. 18 No Iustification by workes 419. 9. 420. 6. The twofould popish Iustification confuted 348. 12 K Kingdome of God what 42. 25 Gods kingdome what it signifieth 441. 22. Knowledge of the true God stands in two points 248. 20 Knowledge of god is 2. fould 303. 5 Knowledge whereby men know God is either litterall or spirituall 306. 4. The properties of spirituall are thâ—â—e 306. 18. The Knowledge whereby God Knowes men standes in 2. things 308. 10. and it hath two properties 309. 24 L The distinction of Latria and Dulia friuolous 313. 6 We are free from the Law in foure respects 136. 10 The maine difference betweene the Law and the Gospell 194. 36. 214. 17. Why the lawe is vrged though we cannot keepe it 196. 16 The difference of the promises of the Law and the Gospell 210. 17 Impossible for any man in the time of this life to fulfill the Law 186. 35. Obections remooued c. ibid. 11 There are two kindes of fulfilling the Law 189. 11 The Lawe is not greuous three waies vide commandements The difference of the promises of the Law and the Gospell 210. 17 How the Law reuealed sinne before Christ and after 216. 14. The vse of Gods Lawes 227. 23 The Lawe is a Schoolemaster to Christ in two respects 229. 10 When the Lawe of Moses was abrogated 230. 19 How farr forth the Lawe is abrogated 230. 38 What is the Morall Ceremoniall