the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if not by 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 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 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 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 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. 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 of nature at command The second rule is
euerlasting life To proceede further the delusion or bewitching of the Galatians 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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. 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 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
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 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. 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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. 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 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 erroniously confounded the law and the Gospel for this many hundred yeares The law of Moses say they
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. â—1 For this cause 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 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 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. 1. 9. The heart must be rent and not the garment Ioâ—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 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 â—oue In the 6. verse Paul propounds three conclusions The first 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 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 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 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 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 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. 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 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 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 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 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 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 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 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 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 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 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. 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
two respects 1. Because by faith we apprehend the righteousnesse of Christ and so in him who hath fulfilled the lawe for vs we fulfill it and so establish it 2. because hauing our hearts purified by faith we liue no more according to the flesh but according to the spirit and so by inchoaâ—e obedience we fulfill the law Lastly in the end in that both the lawe and the gospel tend directly to the manifestation of the glorie of God Yet they differ in 5. things First in the manner of reuealing the lawe before the fall was perfectly known by nature and since the falliâ— part Rom. 2. 15. The Gospel is not known by nature neither was it euer written in mans heart before or after the fall as Paul saith 1. Cor. 2. 9. Those things which the eie hath not seene nor the eare heard nor the heart of man conceiued are they which God hath prepared for them that loue him therefore the Gospel is called a mysterie Rom. 16. v. 25 26. First because the doctrine of the Gospel was made knowne to men and angels by the reuelation of God Eph. 3. 5. 9. Secondly because there is required a special reuelation worke of gods spirit before a man can yeeld assent vnto it Therefore Paul saith We haue not receiued the spirit of the world but the spirit of God that we might know the things that are giuen to vs of God 1. Cor. 2. 12. Secondly in the subiect or doctrine it selfe and that in two respects First the Law preacheth nothing but absolute iustice to the transgressours thereof the Gospel sheweth how iustice is qualified with mercie from all things from which ye could not be absolued by the Law of Moses by him euery one that beleeueth is iustified Act. 13. 39. Secondly the Law teacheth what manner of men we ought to be and what we ought to doe that we may come to eternall life but shewes not howe we may becom such indeed the Gospel teacheth that by faith in Christ we may be such as the Law requires God hath made him to be sinnâ— for vs who knewe no sinne that we might be made the righteousnes of God in him 2. Cor. 5. 21. Thirdly in the obiect The law is giuen to the vniâ—st lawles vngodly prophane 1. Tim. 1. 9 10. that it may shew them their sinnes and the punishment thereby deserued and so may accuse and condemne them the Gospel is to be published and dispensed onely to the penitent which are contrite and broken in heart mourne for their sinnes Math. 11. Esay 57. Luk. 4. IIII. The law promiseth eternall life vpon condition of works Doe this and liue If thou wiâ—â— enter into life keepe the commandements The Gospel promiseth eternall life freely without any condition of works Rom. 4. 5. To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted to him for righteousnes Rom. 3. 21 22. The righteousnes of God is made manifest without the law by the faith of Iesus Christ vnto all and vpon all that beleeue V. In the effects The Law is no instrumentall cause of faith repentance or any sauing grace it is the minister of death 2. Cor. 3. 7. causing wrath Rom. 3. 15. But the Gospel causeth life it is the grace of God which bringeth saluation Tit. 2. 11. for this cause Paul calleth the Law a dead or killing letter the Gospel a quickning spirit 2. Cor. 3. Fourthly it may be demaÌ„ded whether any maÌ„ be able to fulfil the Law considering that Paul biddeth vs beare one anothers burdens and so fulfill the Law of Christ Ans. No meere man can perfectly fulfill the Law in this life This conclusion S. Paul prooueth in sundrie of his Epistles specially by these arguments First by the great and generall deprauation of nature which remaineth in part euen in the regenerate stayning their best actions and making them like a menstruous cloath confessing withall that his best workes are not answerable to the law by reason of the remainders of originall corruption Rom. 7. Now perfect fulfilling of the law cannot stand with corruption of nature and transgression in life For a corrupt fountaine cannot send forth sweete waters neither can a corrupt tree beare good fruit Saint Iames saith He that offendeth in one is guiltie of all and the Scripture pronounceth him accursed that abideth not in all things written in the bookâ— of the law to doe them Popish Doctours answer first that originall corruption which they call the fewell of sinne and the first motions to euill preuenting all consent of will are indeede in the regenerate but they are no sinnes properly But it is false which they teach For euery transgression of the law is a sinne as S. Iohn defines it 1. Ioh. 3. 4. but these are transgressions of the tenth commandement for it either forbiddeth these first motions whether they be primò primae or secundò primae as Schoolemen speake or it forbid doth nothing but the motioÌ„s which are with coÌ„sent of wil which were forbidden in the former commandements and so in effect there are but nine commandements the tenth forbidding no speciall sinne Againe Paul teacheth that these motions preuenting all consent of will are formally opposed to the Law I see another law in my members rebelling against the law of my minde Secondly they answer that Paul Rom. 7. speakes not of himselfe but in the person of the vnregenerate according to the opinion of S. Augustine Ans. Augustine indeede was once of that iudgement but he after retracted that opinion as it is manifest out of his booke of Retractations and the 6. booke against Iulian the Pelagian and that for these reasons First because Paul saith To will is present with me and I doe not the good I would and J delight in the law of God concerning the inward man all which are proper to the regenerate and cannot be affirmed of the wicked Secondly because he makes mention of the inward man which is all one with the new man or the new creature which agreeth onely to the regenerate Thirdly because he saith he is ledde captiue to sinne v. 23. whereas the wicked are not drawne to sinne by force against their wills but runne riot of their owne accord into all wickednes as the horse rusheth into the battell Ierem. 8. 6. Lastly in that he cries out in a sense and sorrow for his sinnes O wretched man that I am who shall deliuer me from the bodie of this death v. 24. which can not be the voice of the vnregenerate for they feele not the burden of their sinne nor desire to be eased of it but take delight and pleasure in it His second reason is this such as our knowledge is such is our loue of God and man but our knowledge is onely in part therefore our loue is but in part and so consequently our obedience is but in part therfore there is no perfect fulfilling of
must doe two things 194. 5 A particular or speciall faith hath 3 acts or effects 239. 22 Arguments of the Papists against special faith answered 239. 30 Euery grieuous fall doth not abolish the fauour of God 237. 13 Of the faith of Infants 261. 15 What faith towardes God is 446. 31. ReasoÌ„s to proue that the faith of the most is but false fained 446. 35 Faith workes by loue beeing the cause of loue and loue the fruit of faith 383. 13 In faith two things 385. 24 Faith towardes men standes in two particulars 447. 12 Reasons to mooue vs to maintaine faith truth among men 447. 25 By faith we doe not abrogate but establish the law vide Law The dutie of gouernours of families 410. 24 God is called a father in two respects 336. 13 Or the Fathers sending his Sonne vide God No man exempted from falling 461. 37. Fainting twofold 585. 7 Spirituall fainting twofold 585. 12 Faults of Churches be of two sorts 8. 18. Of naturall feare how it is good and how euill 108. 4 Three kinds of feare 108. 20 Figures and Allegories vsed in scripture 346. 16 Of the spirituall combate betwixt the flesh and the spirit vid. Combate How the flesh and spirit fight together 416. 4 The lust of the flesh hath two actions 416. 21 A treatise of the works of the flesh where is handled the condition the kinds and the punishments thereof 423. 22 Flesh signifies more then sensualitie 433. 15 What the flesh is 450. 18 In the flesh are two things Affections and lusts 450. 27 Meanes to crucifie the flesh 451. 26 For signifies not alwaies a cause but any Argument 568. 14 The foreknowledge of God vide God Fornication what it is 424. â—4 Against tolleration of fornication 425. 12. To flie adulterie and fornication 426. 6. Two speciall occasions of them 427 4. Freedome in good things fourefold 368. 3 G The Galatians reuolt 8. 10 What the churches of Galatia were 9. 28 How the Galatians receiued the gospel 28. 30 To Gentilize what it is 112. 5 Gentlenes what 445. 29 The gifts of God are inordinately vsed three waies vide Inordinate The more excellent gifts any hath receiued the more he is bound to be seruiceable to others 463. 39 The glorie of heauen twofold Essentiall and Accidentall 556. 23 To Glorie implies three things 625. 13. Two Grounds of glorying one in God another in himselfe 517. 12. Howe they differ and howe wee may doe both ibid. Obiections against glorying and reioycing in our selues 517. 30 How glorying in a mans selfe doth differ from vaine glorie which is a branch of pride 517. 30 Foure rules to bee obserued that we may glory in the Testimonie of a good Conference 518. 15 Lessons to be learned from this that we are to glorie in the Testimonie of a good conference 518. 31 Glorying when it is good and when euill 625. Glorying good or euill ibid. 27 Euill glorying is vaine glorying in three respects ibid. 23. Wherein we ought not to glorie ibid. 35. neither in wisdome strength riches honour nor pleasures ibid. Glorying in outward things not only vaine but impious Foure reasons 627. 40 There is a two fould lawfull bosting or glorying one before god another before man 628. 29 Obiections for Boasting answered 628. 16. Vnlawfull glorying when it is 629. 17. Glorying in wickednes three waies 629. 30. Reasons why Paul did Glorie rather in Christs death then in his resurrection 631. 21 The Papists wicked Glorying in the crosse vide crosse Gluttony what it is 439. 16 False Goddes are set vp two waies 304. 16 How God is to be acknowledged and worshipped 12. 15 Gods foreknowledge is not seuered from his will 108. 12 In what order the foreknowledge of God stands to his will 180. 25 God is called a father in two respects 236. 13 How God is said to repent 220. 19 A child of God two waies 236. 26 A treatise of God sending his sonne 279. 5. God knoweth exactly all our actions 549. 26 How the godly mans sinnes doe not condemne him in the latter Iudgment three resons 551. 27 The godly reape not that they sow therefore there is another life 552. 11. Seuen rules to liue godlily 139. 10 What a man must doe to be assured that he is Gods child 297. 14 Why affliction is the portion of the godly two reasons 620. 28 Vses of this that the godly are persecuted and afflicted 621. 15 Good things are commonly done in euill manner 330. 5 How they may be well done three rules 330. 21 The Godly faile in the manner of dooing good 344. 1 The dutie of dooing good declared by sundry arguments 588. 1 Dooing of good standeth in three things 588. 4 Rules to be obserued in dooing good 590. 34 We are not allwaies to imitate God in good and euill for three causes 591. 34 God is the generall good we the particular 591. 40 To the nature of the generall good three things appertaine 595. 4 Reasons why we are to doe good to all men 593. 9 How we are to doe good especially to the houshold of faith 594. 20 Reasons to doe good especially to the faithfull 594. 35 The order to be obserued in dooing of good to others 596. 23 There is no possibilitie of dooing good after this life 601. 37 Goodnes what it is 445. 38. Goodnes respects either the bodie or the mind and stands in foure actions 446. 9 Goodnes three fould preseruing vniting communicatiue 589 Communicatiue Goodnes hath 4. degrees 589. 29 What is vnderstood by God 531. 24 A felicitie to receiue the doctrine of the Gospell and what benefits come thereby 326. 27 The law and Gospell not on in substance of doctrine 378. 9 The Gospell must be preached rather then the law for two causes 54. 1. It must be preached to the Gentiles for two causes 54. 38 There is but one Gospel and one way of saluation 21. 31 Popish religion subuertes the Gospel of Christ. 23. 15 The doctrine of the Gospel called the truth for two causes 159. 20 The antiquitie of the Gospel 181. 19. How it differs from the lawe Vide Lawe The Gospel was not reueiled to the world till after the comming of Christ. 228. 11 Persecution and the preaching of Gospel goe hand in hand 620. 20. The Gospel is no new law 497. 23. In what the lawe and Gospel agree 497. 24 They differ in fiue things 498. 9 Why the Gospel is called a misterie 498. 16 The doctrine of the Gospel called by an excellencie the word also the word of the kingdome of God of saluation of life 530. 36. Our saluation placed alone in grace 654. 15. A child by Grace three waies 236 28. Uide Child The knowledge of the true God stands in sixe points 248. 20 What is ment by Grace 10. 5 The causes of grace be the father Christ and how they are distinct in regard of the manner of working 10. 38 Grace in god is the
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 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 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 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 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 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 and that â—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 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 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 haue no consent among our selues I answer first that they haue not the coÌ„sent 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 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 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 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 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 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 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 moderatioÌ„ 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 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 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 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 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 stil a church as appears by the example of the GalatiaÌ„s 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 froÌ„ it may giue iudgement that it is no church 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
teach otherwise then I haue taught you neither I nor they must be beleeued but be accursed Againe put the 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 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 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 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 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 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 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 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 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 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 9 As we said before so say I now againe if any man preach vnto you otherwise then ye haue receiued let him be accursed In these words Paul repeates againe that which he said before and the repetition is not in vaine but for three weightie causes the first is to signifie that he had spoken not rashly but 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 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 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 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 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 the Sanctuarie are turned to saltpits Ezech. 47. v. 11. 10 For now whether preach I men or God or seeke I to please men for if I should yet please men I were not the seruant of Christ. The interrogations in this place doe I preach and doe I please are in stead of earnest negations I doe not preach I doe 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 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 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 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 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 to
God are imperfect in this life and therefore they are ioyned with many frailties and actions of 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 we doe as in the sight and presence of God and to be afraid to sinne because of his presence This is the true feare of God and this is the right practise of religion 21 After that I went into the coasts of Syria and Cilicia and I was vnknowne by face to the Churches of Iudea which were in Christ. 22. But they had heard onely some say He which persequuted vs in times past now preacheth the faith which before he destroied 23 And they glorified God in me 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 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 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 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 ordained to teach and conuert the nations The second is
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 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 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 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 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 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. 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 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 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 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 deceâ—ued as the foolish virgins Secondly we must keepe and locke vp our 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 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 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 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 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 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 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 proper to God and the Saints desire it not Reuel 22. 9. CHAP. II. 1 Then 14. yeares after I went vp againe to Ierusalem with Barnabas and tooke with me Titus also 2 And I went by reuelation and communicated with theÌ„ of the Gospel which I preach amoÌ„g the Gentiles but priuately with them that were the chiefe least by any meanes I should runne or had runne in vaine IN this chapter Paul proceedes to iustifie 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 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 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 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 mouÌ„taines Psal. 125. or againe in respect of the dignitie and excellencie of 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
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 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 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 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 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 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 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 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 as a graine into the fire that lay vpon an heathenish altar before 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 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 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 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 betweene two religions The second point is they gaue not place by way of subiection The reason is the Apostles were of highest authoritie simply to be beleeued in their doctrine And they had extraordinarie authoritie to punish them that rebelliously withstood 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 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 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 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 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 is more it teacheth men to worship a peece of bread and to invocate dead men and to kneele downe to stockes and stones 6 And of them that seemed to be great what they were in times past it makes no matter to me God accepteth no mans person for they that are the cheife did not communicate any thing to me Here Paul laies downe the second signe of his approbation namely that in conference he learned nothing of the cheife Apostles 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 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 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 a reason of his first speech he learned nothing of the cheefe Apostles because they did
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
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 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 beleeuing and doing are opposed in the article of our iustification In our good conuersation they agree faith goes before and doing followes 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 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 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 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 13 Christ hath redeemed vs from the curse of the law when he was made a curfe for vs for it is written Cursed is euery one that hangeth on the tree 14 That the blessing of Abraham might come to the Gentiles through Christ Iesus that we might receiue the promise of the spirit by faith Paul hauing prooued the truth of his doctrine by sundrie arguments in the former part of this chapter he here answereth an obiection the occasion whereof is from the 10. verse It may be framed on this manner If they be accused that continue 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 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 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 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 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 the law here is our comfort that neither hell nor death nor SataÌ„ 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 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 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 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 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 infâ—â—cting of punishment the price must not be paid to him but to God 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 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 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 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 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
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 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 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 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 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 VIII the vse Touching the name Baptisme is taken sixe waies First it signifies the superstitious washings of the Pharisies who bouÌ„d themselues to the baptismes or washings of cuppes and potts Mar. 7. 4. Second 〈…〉 it signifies the washings appointed by God 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 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 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 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 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 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 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 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. 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 couÌ„tries 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 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 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 cleanseâ—th his Church by the washing of water Eph. 5. 6. The Analogie or proportion of both is on this manner 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 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 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 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 theÌ„ to beleeue and repent when they beginne to beleeue and repent 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 cōmandements 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 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 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 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 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
may be well done good ends must be propounded and we must be constant in the good which we doe And thus Paul saith it is a good thing to be iealous 19. My little children of whome I trauell in birth againe till Christ be formed in you 20. I would I were nowe with you that I might change my voice for I am in feare of you Paul hath said before that his iealousie ouer the Galatians was good because it was in a good cause and it was constant not only 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 serues to frame Christ in the hearts of all beleeuers
the price of eternall life Phil. 3. 13. Luk. 9. 62. Here comes a common fault to be considered we in respect of profession goe forward yet we looke backe in our course and minde earthly things Lastly we must not be mooued with the speaches of men which are giuen of vs either to or fro They are lookers on and must haue their speaches and our care must be not to heede them but to looke to our course The second dutie of Christian people is that they must not onely be runners but they must runne well And that is done by beleeuing and by obaying the true religion or as Paul saith by hauing faith and good conscience 1. Tim. 1. 18. These are as it were the two feete by which we runne to life euerlasting Vnder faith we are to comprehend the true acknowledgement of God affiance in him and inuocation c. Vnder good conscience is comprised the purpose of not sinning and the care to obay God in all his commandements To applie this to our selues runners we are but alas few of vs are good runners We haue one good foote and that is our faith or religion which is sound and good but we halt on the other foote our care to keepe conscience is not sutable to our religion And three things cause a lamenes or feeblenes in this foote the lust of the eye that is couetousnes the lust of the flesh and pride of life The third dutie is that we must runne the race from the beginning to the ende and finish our course so as we may apprehend life euerlasting 1. Tim. 6. 11. 2. Tim. 4. 7. 1. Cor. 9. 24. And for this cause we must cherish in our hearts a loue and feruent desire of eternall life and by this meanes we shall be drawne on through all miseries and ouerpasse them to the ende Secondly we must hold and maintaine a constant and daily purpose of not sinning And where we are the weakest there must our resolution be the strongest And thus shall we be constant to the death 8 It is not the perswasion of him that calleth you The meaning This opinion of iustification by the workes of the law is not from God who hath called you from bondage to libertie The scope Paul here meetes with a conceit of the Galatians which was this Why dost thou so often and so sharpely reprooue vs for we hould nothing against conscience but are perswaded of the thing which we say To this Paul answers here this perswasion is not of God because it is against the calling of God for he calles you to libertie and this your opinion drawes you into bondage Here we see the cause of mens declining from God and his worde and that is this Men denie credence to Gods word listen to plausible perswasions and so fall awaie Thus Eue fell in the estate of innocencie by listning to the false perswasions of the deuill The Papists â—usle themselues in their superstitions by a presumption that the Church cannot erre and that god wil not leaue his church destitute of the assistaÌ„ce of his spirit Our common people boulster themselues in their blind waies by a presumption that God is all of mercy and that if they doe their true intent serue God say their praiers deale iustly and doe as they would be done vnto they shall certenly be saued Tradesmen often vse many practises of fraud and iniustice and that vpon a perswasion that they haue a charge and family which must be maintained If men now a daies will not blaspheme drinke and riot as others doe they shall be charged with precisenes and that comes vpon a perswasion that it sufficeth to auoid the outward and notorious crimes which are mentioned and condemned in the law Thus the whole world is misled by blind perswasions Secondly hence we learne to close vp our eyes as it were and absolutely to follow the calling of god to subiect all the powers of our soules vnto it Thus did Abraham when he was called to go he knew not whether and Paul without vsing consultation went and preached in Arabia at the calling of Christ. Thirdly Paul here sets downe a note to discerne of false doctrines and opinions in religion If they be sutable to the calling of God they are good if they be against the calling of God they are naught This is Pauls rule God calles vs to libertie therefore the doctrine of iustification by the workes of the law is naught for it drawes vs into bondage In like â—ort God calles vs to free iustification and therefore the doctrine of humane satisfactions and of the merit of workes is naught Againe God calls vs to an vtter deniall of our selues and therefore the Popish doctrine of preparation and of freedome of will in the conuersion of a sinner is naught Lastly it is to be obserued that Paul saith in the time present of him that calleth you for hence it appeares that God continues to call the Galatians euen after their fall in which they fell away to an other Gospel and as much as in them lay abolished themselues from Christ. This shews Gods patience and that there is a possibilitie of mercie after great and grieuous falls It may be saide how long doth God continue to call men vnto him Ans. So long as he vouchsafeth them the benefit of the publike Ministerie Thus then more then fourtie yeares hath God called vs in England And for this cause it is our part to pray to God for hearing eares to be pearced in our hearts and we must answer the calling of God Psal. 27. 8. at the least in the desires and groanes of our hearts And lastly we must in life and conuersation be sutable to the calling of God 9 A little leauen leaueneth the whole lumpe The sense As a little leauen leaueneth and fauoreth the whole lumpe of dow euen so one errour or point of corrupt doctrine corrupteth the whole bodie of Christian religion because all the points of religion are linked and compounded together so as if one be corrupt the rest cannot remaine â—ound and incorrupt The scope The obiection of the Galatians is Put case that we erre in ioyning Circumcision and Christ yet there is no cause why thou shouldest â—o sharpely reprooue vs for it is no great errour to ioyne workes and Christ in the cause of our Iustification Paul answers to this obiection by a prouerbe saying that a little leauen of false doctrine corrupts the whole bodie of religion and one errour though it seeme to be of small moment at the first may at length bring with it the corruption and deprauation of many other points The vse In the example of the Galatians we see what is the common fashion of men namely to extenuate their faults and to make small matters of great offences The Phariâ—ies taught that sundrie of Gods commandements were small and little commandements Matth. 5. 19. To them that make no conscience of sinne great
teaching admonishing exhorting and by example of good life A particular calling whereby men are called to some estate of life in the familie Church or common wealth And according to the seuerall conditions of particular callings must euery man in his place doe the good he can The magistrate must vse his office first for the maintenance of the Gospell and then for the execution of iustice The minister must preach sound religion in loue of the soules of men The master of the familie must cause his househould to imbrace the Gospell and frequent the exercises of religion Lastly euery man that is in a trade or office must apply himselfe to the vttermost of his power to do all he can for the good of his countrie and he must so deale that he may be helpefull to all with whome he deales and hurtfull to none We are or should be trees of righteousnes our fruite must be meate for others and our leaues for medecines We must be as candles that spend themselues to giue light to others 14. For all the law is fulfilled in one word which is this thou shalt loue thy neighbour as thy selfe Fulfilled comprised Rom. 13. 9. One word One precept for the H. G. calles precepts words It may be demanded how the whole law should be fulfilled in the loue of our neighbour Ans. The loue of God and the loue of our neighbour are ioyned together as the cause and the effect and the loue of God is practised in the loue of our neigbour For God that is inuisible will be loued in the person of our neighbour whome we see and with whome we conuerse And the first commandement of the law must be included in all the commandements following and thus the loue of God is presupposed in euery commandement of the second table he therefore that loues his neigbour loues God also Thou shalt loue vnderstand both the affection and the duties of loue Thy neighbour any one that is neare vnto vs in res 〈…〉 t of mans nature Isai. 58. 7. though he be our enemy yet i◠by any occasion he be offered vnto vs of God he is our neighbour As thy selfe these wordes signifie not the measure of our loue as though we should loue our selues in the first place and thē our neighbour in the second place for there are some cases in which we are to loue our neighbour more thē our selues As for example we are more to loue the soule of our brother then our temporall life and a good subiect is more to loue the life of his prince then his owne life here then the H. G. signifies what must be the manner of our loue the word as signifies not quantitie but qualitie and that we are as truly and earnestly with loue to imbrace our neighbour as our selues The scope The words cōtaine a reason of the second Rule which may be framed thus to serue our neighbour in duties of loue is the keeping of the whole law therefore this seruice must carefully be performed The vse Here we see that the end of a mans life is to serue God in seruing of man for this is the summe of the whole law Seruants are commanded in seruing their masters to serue god and to do whatsoeuer they doe as vnto God Col. 3. 23. And so euery man in his place in dealing with men must so deale as if he were to deale with God himselfe Therefore most men prophane their liues when they make the scope and drift therof to be the getting of riches and honours And though they haue great charges that is no excuse for the principal end of our liuing here is to performe seruice to men and in this seruice to do homage to God for which homage God will giue the honour and riches which he sees to be conuenient for vs. Secondly here we may obserue what is true religion and godlines namely to loue and serue God in seruing of man He that saith he loues God and yet hates his brother is a lier 1. Ioh. 4. 20. And here it followes that to liue out of all societie of men though it be in praier and fasting after Monkish fashion is no state of perfection but mere superstition for that is true and perfect loue of God that is shewed in duties of loue and in the edification of our neighbour Againe the hypocrisie of sundrie Protestants is here discouered If they come to the Church and heare sermons frequent the Lords 〈◊〉 they thinke they may do afterward what they will and many such are frequenters of tauernes and alchouses and are giuen to riot and licenciousnes But it is not inough for thee to be holy in the Church thou maiest be a Saint in the Church and a Deuill at home True religion is that which shewes it selfe in thy priuate house priuate dealings and in the course of thine owne life such as thou art in thy particular calling such art thou indeed and truth what showes soeuer thou makest before men 15. If ye bite and deuoure one another take heed that ye be not consumed one of another The sense If ye bite Here Paul alludes to the fashiō of wild beasts as lions wolues c. And by biting we are to vnderstand all iniuries in words as railing cursing slandering bacbiting c. Deuoure here Paul vnderstands all iniuries in deed or violence euen to the shedding of blood Take heed lest here Paul signifies that contentions dissentions breed the destruction and desolation of the Church The scope These wordes are a second reason of the second rule drawne from the dangerous effect of the contrarie thus Contentions breed the desolation of the Church therefore do seruice one to an other by loue The contents In the words Paul deliuers 3 things The first is that there were greeuous contentions in the Church of Galatia The like also were in the Church of Corinth 1. Cor. 3. The cause of the former contentions were differences in points of religion Some of the Galatians no doubt withstanding circumcision and the most of them standing for it For herevpon great were the dissentions of the Churches in Iudea Act. 15. 2. Obserue then that vnitie is not an infallible and an inseperable marke of the Church of God Vnitie may be out of the Church and dissention in the Church as here we see It may be obiected that there is peace in the kingdome of God and that there the wolfe and the lambe dwell together Isai. 11. Ans. This is but in part verified in the kingdome of grace vpon earth and it is fully accomplished in the kingdome of glorie in heauen Againe it may be alleaged that the Church is the companie of them that truly consent in one and the same faith Ans. That is properly meant of the Catholike Church but the case is otherwise in particular Churches where true beleeuers are mixed with hypocrites wherevpon ariseth much dissention And of true beleeuers some are more carnall then spirituall and
we shall see nothing in our selues but the vgly shape of Satan cleane defacing the image of God and that in vs there dwelleth no good thing as Paul saith of himselfe Rom. 7. 18. that there is nothing but vanitie in our mindes rebellion in our wills a confused ataxie in all our affections transgression in our liues The viewing of our hearts and liues in the Law and the considering of our wretched estate in that we are vnder the fearefull curse which is a thunderbolt annexed to euery breach thereof will driue vs out of all conceit of our selues from our selfe-loue and selfe-liking nay it will make vs goe out of our selues not onely to denie our selues as Christs commands but euen to abhorre our selues repenting in dust and ashes as Iob did chap. 42. 6. causing vs to become flat nothing in our selues that we may be something in Christ as Paul saith 1. Cor. 3. 18. Let no man deceiue himselfe If any man among you seeme to be wise in this world let him be a foole that he may be wise Secondly when we feele our selues to be tickled with the itching humour of selfe-loue and selfe-liking arising from our hidden corruption either in regard of outward gifts or inward graces we must make our owne euills sinnes blemishes imperfections for there is no man but hath one or other a soueraigne remedie against it and so as it were driue away one poison with another As to call to minde some great deformitie that is in our bodies some great infirmitie that is in our minde some crosse or miserie in our outwarde estate some vile and abominable sinne which we haue committed and the horrible punishment to the which we are lyable by reason thereof and no doubt but the serious consideration of these or any of these wil be auaileable to nippe pride in the bud kill the serpent in the shell and in so doing we shall with the Peacocke now and then cast our eyes downeward to our feete the fowlest and vgliest things we haue and not alway stand in admiration of our gay feathers glorious traine Thirdly we must consider that the things for which we looke so high and swell so in our owne conceits are not our owne but lent vs for a time For what is there that thou hast not receiued whether in gifts of bodie or graces of minde nay whether thou speake of soule or bodie it selfe and if thou hast receiued it why boastest thou thy selfe as though thou haddest not receiued it what vanitie is it for a man to be proud of another mans garment or for a woman to boast of her borrowed haire The wicked persecutors of the Church are reprooued for sacrificing to their nets and burning incense to their yarne Hab. 1. 16. Further we must consider we haue not onely receiued them but that we haue so receiued them as that they are not our owne with which we may doe what we list but talents lent vs for a time and left with vs to employ ouer which we are but stewards and bayliffes not lords or masters and that we must be countable for the smallest gift euen the least farthing how we haue got it kept it bestowed it the time will come when it shall be saide vnto thee Giue an account of thy stewardship Luk. 16. 2. Therefore we ought not so much to be puffed vp with the greatnes of our talents as to be humbled with the consideration of the strict reckning that God will require at our hands seeing that of him to whome much is committed much shall be required Fourthly to the end we may auoid this ouerweening of our selues let vs compare our selues with the maiestie of God in whose sight we are but as silly wormes crawling vpon the ground nay in comparison of whome we are lesse then nothing and vanitie it selfe Consider that to him eneâ—y knee doeth bowe of things in heauen in earth and vnder the earth and thou wilt not be so conceited of thy selfe that a sillie man doth crouch vnto thee that to him euery tongue doth confesse and sing his praises the blessed angels crying continually Holy Holy Holy Lord God of Sabboth heauen and earth are full of thy glorie and then a short blast of winde or popular applause shall not so easily puffe thee vp like an emptie bladder or carrie thee away as it did Herod Act. 12. But to omit this odious comparison betwixt a fraile mortall man and the glorious euerliuing God there beeing no comparison betwixt finit and infinit let vs neuer compare our selues with our inferiours but with our superiours and betters who are eminently aboue vs in euery gift and blessing of God in regard of whose honours and preferments we are but base and contemptible in regard of whose knowledge we are but children and know nothing in regard of whose riches we are but beggars and haue nothing For as Dauid when he beheld the wonderfull frame of the heauens those glorious creatures the sunne the moone and the starres by and by made this vse of it to himselfe to consider his owne vilenes in regard of them What is man that thou are mindfull of him or the sonne of man that thou visitest him So when we compare our selues with others that are as farre aboue vs as the heauens are aboue the earth whose gifts and graces doe as farre excell ours as the bright sunne-shine the dimme candle light we cannot chuse but be abashed and confounded in our selues acknowledging that there is no such cause why we should so magnifie our selues aboue others and nullifie others in comparison of our selues 4 But let euery man prooue his owne worke and then shall he haue reioycing in himselfe onely and not in another Here the Apostle laieth downe another remedie against self-selfe-loue and ouerweening of our selues and it is the fift and the last of which I purpose to entreat and it stands in proouing and examining of a mans owne worke by it selfe without comparing it with an others mans worke and withall in the approouing of it vnto God Let euery man approoue his owne worke And he giues two reasons why euery man ought to approoue his owne workes vnto God to consider them absolutely in themselues and not relatiuely in respect of others the first reason is in this verse then shall he haue reioycing in himselfe onely and not in another the second in the next verse for euery man shall beare his owne burden Touching the remedie Let euery man prooue his owne worke The word translated prooue signifieth also to approoue as Rom. 14. 22. Blessed is he that condemneth not in himselfe in the thing that he approoueth 1. Cor. 16. 3. Whosoeuer ye shall approoue or allow of by letters And so the word is vsed in English when we say such a one is to prooue a will that is approoue it The word in this place I take it may be vnderstood in both senses to prooue our
one thing to be iust an other thing to be declared and knowne to be iust We are iust by faith but we are knowne to be iust by our works therefore men shall be iudged at the last day not by their faith but by their workes For the last iudgement serueth not to make men iust that are vniust which is done by faith but to manifest them to the world what they are in deede which is done by workes Men are often compared to trees in Scripture Now a tree is not knowne what it is by his sappe but by his fruit neither are men knowne to be iust by their faith but by their workes Indeede a tree is therefore good because his sappe is good but it is knowne to be good by his fruit So a man is iust because of his faith but he is knowne to be iust by his good works therefore seeing that the last iudgement must proceede according to euidence that is vpon record for the bookes must be opened and men must be iudged of those things that are written in the bookes all must be iudged by their workes which are euident and apparent to the view of all men and not by their faith which is not exposed to the sight of any And hence it is that the Scripture saith we shall be iudged according to our workes but it is no where said for our good workes Gregorie saith God will giue to euery one according to his workes but it is one thing to giue according to workes an other thing for workes For works are no way the cause of reward but onely the common measure according to which God giueth a greater or lesser reward Take this resemblance A King promiseth vnequal rewards to runners the least of which would equall the riches of a kingdome vpon condition that he which first commeth to the goale shall haue the greatest reward the second the next and so in order They hauing finished their race the King giueth them the reward according to their running Who would hence but childishly inferre that therefore they merited this reward by their running And whereas they vrge that text Matth. 25. Come ye blessed for I was hungrie and yee fedde me I answer first that the word for doth not alway signifie a cause but any argument or reason takē from any Topick place as Rom. 3. 22 23. The righteousnes of God is made manifest vnto all and vpon all that beleeue For there is no differēce for all haue sinned are depriued of the glorie of God Where sinne is no cause of the righteousnes of faith but onely an antecedent or adiunct common to all men So when we say This is the true mother of the child for shee will not haue it diuided There for doth not implie the cause as though her refusing to haue it diuided did make her the true mother of it but onely the signe that shee was the true mother indeed Secondly be it granted that it implieth the cause yet not the meritorious cause for good workes are said to be causes of eternall life not as meriting procuring or deseruing any thing at the hands of God but as they are the kings high way to eternall life God hauing prepared good works that we should walke in them If a King promise his subiect a treasure hid in the topp of a steepe and high mountaine vpon condition that he clime and digge it out his climing and digging is the efficient cause of enioying the treasure but no meritorious cause of obtaining it seeing it was freely giuen If it be further said that the word for doth here signifie the cause as well as in the words following Goe ye cursed for I was hungrie and ye gaue me no meat seeing our Sauiour Christ speaketh after the same māner of the reward of the godly and punishment of the wicked I ans The paritie of the reason stands in this that as by good works we come to eternall life so by wicked works we runne headlong to perdition The dissimilitude is this that euil works are not onely the way but also the cause of death good workes are the way but not the cause as Bernard saith they are via regni non causa regnandi Obiect III. Here God promiseth eternall life to good workes therefore good works merit eternall life Answ. There is a double couenant Legall and Euangelicall In the legali couenant the promise of eternall life is made vnto workes Doe this and liue If thou wilt enter into life keepe the commandements But thus no man can merit because none can fulfill the lawe In the Euangelicall couenant the promise is not made to the worke but to the worker and to the worker not for the merit of his work but for the merit of Christ as Apoc. 2. 20. Be faithfull vnto the end and I will giue thee the crowne of life the promise is not made to fidelitie but to the faithfull person whose fidelitie is a signe that he is in Christ in whome all the promises of God are yea and Amen that is most certaine and infallible Secondly if any thing be due to works it is not of the merit of the worke but of gods mercifull promise Augustine saith God made himselfe a debter not by owing any thing but by promising Thirdly no reward is due to workes of regeneration vpon compact and promise first because we are not vnder the couenant of works in which God doth couenant with vs vpon condition of our obedience but vnder the couenant of grace the tenour of which coue nant runneth vpon condition of the merits of Christ apprehended by faith Secondly though we were vnder the legall couenant yet we merit not because our workes are not answerable to the lawe Lastly wheras the pillars of the Romish church teach that the promise made vpon condition of performing the worke maketh the performer to merit is very false This is not sufficient to make a meritorious worke it is further required that the worke be answerable and correspondent in worth and value to the reward as if one shall promise a thousand crowns to him that will fetch a little water out of the next well it is debt indeed in the promiser but no merit in the performer because there is no proportion betweene the worke and the reward Obiect IV. Sowing to the spirit is a good worke and reaping eternall life the reward but reward presupposeth memerit therefore sowing to the spirit doth merit eternall life Ans. There is a double reward One of fauour another of debt Rom. 44. To him that worketh the wages is not counted by fauour but by debt So saith Ambrose There is one reward of liberalitie and fauour another reward which is the stipend of vertue and recompence of our labour Therefore reward signifieth generally any recompence or any gift that is bestowed vpon another whether it be more or lesse whether answerable to the worke or not
the instant or present time for we are vncertaine whether we shall liue till to morrow or no. Iam. 4. 14. Therfore looke what we would doe at the houre of death if we were now at the last gaspe panting for breath or if we did see Christ comming in the cloudes to iudgement the very same thing we ought to do euery day with like zeale and feruencie of sp 〈…〉 t to praise and magnifie the mercie and goodnesse of God with like feare and trembling to worke out our owne saluation and to seeke re conciliation with like loue and sinceritie of affection to be beneficiall vnto our brethren c. VI. This doctrine meeteth with all miserable minded meÌ„ who hauing great meanes and opportunitie of doing good yet let slippe or rather cut off all occasions that might induce them thereto who in a brutish minde like to the swâ—ne neuer doe good nor profit any till their dying day I speake not against the laudible custome of bequeathing goods to goâ—ly vses by a mans last will and testament but against those that doe little or no good all their life long till the houre of death Let these men consider that as the late repentance of malefactours a little before their death is commonly but a ceremoniall repentance so the funerall beneficence of those who giue little or nothing in all their life is vsually no free but a formall and extorted gift formall in doing as others do 〈…〉 torted in that it is giuen to stoppe the mouth of an accusing conscience The vitall beneficence is that which God accounteth of by so much to be preferred before the other but howe much it doeth more euidently declare a more liuely faith in the prouidence of God and a more vnfained loue of our brethren Againe they giue testimonie that they trust not in vncertaine riches but in the liuing God Lastly they haue the benefit of poore mens praiers to whome they are beneficiall which otherwise they should want VII The circumstance of time hath here the force of an argument for it inforceth the exhortatioÌ„ much that we should doe all the good we can and take the benefit of the opportunitie because time will not alway last the holy Ghost in sundry places of scripture from the consideration of the shortnesse of our time enforceth the duties of faith repentance newe obedience as 1. Cor. 7. v. 29 30 31. And this I say brethren because the time is short hereafter that both they that haue wiues be as though they had none and they that weepe as though they wept not and they that reioice as though they reioyced not Ebr. 3. v. 7 8. To day if ye will heare his voice harden not your hearts and v. 13. Exhort one another daily while it is called to day The godly in all ages haue practised this dutie Peter knowing that the time was at hand that he was to lay downe his tabernacle stirres vp himselfe to greater diligence in his calling and saith I will not be negligent to put you in remembrance of these things so long as I am in this tabernacle seeing I know the time is at hand that I must lay it down as our Lord Jesus Christ hath shewed me 2. Pet. 1. 12 13 14. The Church praieth thus to God Teach vs to number our daies that is so to consider the shortnesse vncertaintie and vanitie of our life that we may apply our hearts to wisedome Psal. 90. 12. But wicked mens practise is cleane contrarie for they take occasion vpon the shortnesse of their time to liue as they list to take their pleasures and to followe the lusts of their hearts therfore they say Let vs eate and drinke for to morrowe we shall die Esay 22. 13. Our life is short and tedious and our time is as a shaddowe that passeth away Come therefore and let vs enioy the pleasures that are present Wisd. 2. v. 1 5 6. And hence it is that some spend their time in eating and drinking and going gorgeously and faring delitiously euery day other in gaming carding dicing rioting revelling as the tearme is in swaggering wherin they followe their father the deuill who is therefore more full of wrath knowing that he hath but a short time Apoc. â—2 12. To these we may adde all such idle persons as followe no vocation or trade of life but day after day and yeare after yeare are still deuising new pastimes as they call them to trifle the time away These men hasten the iudgements of God and pull it vpon them before God inflict it It is a great iudgement of God for a man to be in that case that in the morning he shall say would God it were euening and in the euening would God it were morning Deut. 28. 67. In this case is euery idle loiterer who through idelenes is wearie of himselfe grieued the time passeth away so slowly and to these qui nihil agunt we may ioyne them qui male agunt and those also qui aliud agunt all which are condemned in this text against them Titus the heathen Emperour shall rise in iudgement and shall condemne them because he remembring on a time as he fate at supper that he had trifled away the day in doing nothing said Amici hodie diem perdidi Friends I haue lost this day II Ye see how large a letter I haue written vnto you with mine owne hand Here beginneth the Conclusion beeing the third generall part of this Epistle consisting of two parts an Insinuation in the II. verse a Recapitulation in the verses following He insinuateth himselfe into the minds of the Galatians by a twofold argument First from the largenes of his Epistle Ye see how large a letter I haue written secondly from the instrumentall cause in that he writ it with his owne hand where he giues authoritie to it and a kind of eminencie aboue his other letters And in both he commendeth his diligence loue and care which he had of them The word translated ye see is ambiguous and may be taken either as a commandement See how large a letter I haue written or as an assertion Ye see The like ambiguitie is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 2. 5. and may be read either thus amongst whom you doe shine or see that you shine as starres It is not materiall In whether acception it be taken seeing the sense is all one The first argument to mooue the Galatians to attention and acceptation of Pauls paines and good affection is taken from the largenes of his Epistle The word in the Originall translated large is strangely wrested by sundrie interpreters without cause Hilarie referring it to the loftines of sentences Hyperius to the profunditie and depth of matter Ierome to the greatnes of the character Chrysostome and Theophylact to the badnes of his hand as not beeing able to write well Hâ—imo to the Hebrew character in which he wrote
wresting preuerting and breaking this rule but in making other new Lesbian rules which they prescribe as necessarie to be followed as the rule of S. Francis of S. Dominick S. Austen S. Ierome c. holding on mans baptisme better then another on mans profession holier then another on mans rule perfecter then another following any rule rather then Christs and so diuide his seaâ—â—les coate And that these sundry rules of Monks are vaine and wicked it may appeare First because they agree not with this rule of Paul they beeing many it but on it directing and leading to Christ they leading to by paths obscuring the merit of Christ and prescribing many things partly friuolous partly impious contrary to faith and good life Secondly in that they agree not among themselues euery sect hauing his own proper orders and contending their owne to be better holier perfecter then the rest Thirdly in that they diuide into diuerse sects those that ought to be all on in Christ for which cause Paul calles the Corinthians carnall in houlding some of Paul others of Apollos 1. Cor. 3. 4. For how can they be spirituall who in speech action habitte and attire profession and conuersation professe nothing but shisme and dissention Ierome against the Luciferians saith Sieubi audieris â—os qui dicuntur Christi non a Domino lesu Christâ— sed à quoquam alio nuncupari puta Marciònitas Valentinianos Montenses Campates scito non â—cclesiam Christi sed Antichristi esse Synagogam that is whersoeuer thou shalt heare those that are called Christians not to haue their name from our Lord Iesus Christ but from some other as Marcionites Valentinians Montenses Campates knowe thus much that they are not the church of Christ but the Synagogue of Antichrist Nay further solitary life in leauing the society of men and sequestâ—ing themselues from all company which is the grownd and generall practize of Monkish Eâ—emites for Coenobites to speake pâ—operly are no Monks as the word teacheth is against the very light of nature it selfe First because it is naturall for men to liue together nay it is the ground of the family the church and common-wealth There was neuer nation so barbarous or sauage but endeauoured to liue together by associating themselues in cities townes villages caues woods tents or some other way according to the custome of the countrey which generall practise of all argues the impression of nature in all Secondly speach is giuen men for this end that they might conuerse together for it were little or nothing auaileable if men should liue alone and conuerse withnone Thirdly sundry vertues bestowed vpon men as iustice fortitude loue and frendship should be giuen in vaine if men should liue solitary sequestred from all company Fourthly mans imbecillity argues thus much for whereas all other creatures are armed by nature as the Bull with hornes the Boare with tuskes other with teeth fethers swiftnes c. man is borne feeble and naked not able to prouide or defend himselfe but only by helpe of others which is an argument that he is borne to liue in ciuill society and to be holpen by others Lastly man is borne to doe good to himselfe and others in some estate and calling 1. Cor. 7. But he that liueth alone can doe no good to others nor receiue good from them For whereas they plead for themselues that they leaue their particular callings and betake themselus to Armetages that so they may renounce the world I answer that to renounce the world is not to leaue their places and callings whereunto God hath caled them but to renounce the corruption that is in the world through lust 2. Pet. 1. 4. These and the like reasons made the Philosopher to say that he which left the societie of men and betooke himselfe to a solitary life was either a God or a beast By this we may see what Lesbian rules they follow and how that which they account the highest degree of perfection is in truth the depth of abomination that it hath beene the cause of much wickednes as of idlenes hypocrisie whoredome so domitry besides the cruell murthering of many poore innocents Therefore let neither their hypocrisie nor the churches pretended authoritie nor the long receiued custom any thing mooue vs but that leauing them we follow the rule of Paul in this place for they that walke according to it peace shall be vpon them and mercie By peace we are to vnderstand outward peace as prosperitie and good successe in all things we goe about For whatsoeuer they doe shall prosper Psal. 1. 3. And peace with the creatures as first with the good Angels Colosâ— 1. 20. who are ministring spirits sent forth to minister for their sakes that shal be heires of saluation Ebr. 1. 14. pitching their tents about them Psal. 34. 7. and bearing them in their hands as the nourse her child Psal. 91. 12. Secondly with the godly The Prophet saith that in the kingdome of Christ the wolfe shall dwell with the lambe the leopard shall lie with the kidde c. that is men of fierce sauage and woluish natures shal be so changed by grace as that they shall liue peaceably and louingly together Thirdly with the wicked their enemies partly because they seeke to liue in peace as Dauid saith of himselfe I labour for peace Psal. 120. 7. partly because God so inclines their hearts as that they are peaceable Lastly with the beast of the field and all the creatures The Lord promiseth to make a couenant with the wild beasts and foules of the heauen in behalfe of his people that they may sleepe safely Hos. 2. 18. But the peace which is principally meant in this place is peace of conscience which passeth all vnderstanding Phil. 4. 7. Which is peace with God beeing reconciled and at one with him Rom. 5. 1. Beeing iustified by faith we haue peace with God And peace with our selues which is three fold as it is opposed to a threefold dissention in man The first is when the will and affections renewed by grace are obedient to the minde enlightened by the spirit and at peace therewith opposed to the dissention that is betwixt rebellious affections and naturall reason The second is when grace though strongly assailed giueth corruption the foile whereupon followeth the calming and quieting of the mind opposed to the combate betweene the flesh and the spirit The third is when the conscience perswaded of remission of sinnes and reconciliation with God ceaseth to accuse and terrifie and beginnes to excuse and comfort vs opposed to the conflicts that a distressed conscience hath with legall terrours and the anger of God By mercy which is the cause of this peace are vnderstood all spirituall blessings which flow vnto vs from the loue and fauour of God in Christ as remission of sinnes iustification sanctification and eternall life it selfe The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpon them haue great emphasis signifying that these blessings
The condition of faithfull Ministers is to be full of troubles 647. 28 In what case a Minister in his preaching may vse Philosophie testimonie of Prophane writers and quotations of Fathers 541. 25 Ministers that labour in the word may lawfully take wages though they haue sufficient of their owne 543. 18. Abuse of the Ministers prooued to be the abuse of God 548. 11 Of Professours deriding defrauding Ministers of the word 549. 1. Why Ministers are not to sell the preaching of the word 437. 26. What they are to aime at in their preachings and what not 537. 20 A Minister is to teach his Auditors onely the word of God and why 540. 23. whether Ministers are to be maintained by common contribution and liberalitie of the people or not 533. 37 That it is more conuenient for Ministers to be maintained by set stipends arising from goods proper to the Church then by voluntarie contribution sundrie reasons 534. 17 obiection That the Ministers place is an easie office answered 535. 1 what a Minister is 171. 20 the Deuill cannot worke a true Miracle 171. 33 how Mocking is persecution 362. 9 the Modestie of Paul 19. 34 the practise of the godly to Mourne for other mens sinnes 337. 27 Obiections in defence of Murther remooued 437. 7 N The kinds of Nakednes 266. 28 Nature doth counterfeit grace and how 330. 28 A naturall man can doe the workes of the morall law yet in him they are sinnes 224. 25 Nature and Person distinguished 279. 32. what Nature is ibid. Naturall and carnall men are of two sorts 463. 13 Necessitie is twofold 369. 35 how we must loue our Neighbours 328. 6. what the loue of our Neighbour is vide Loue. how the whole law is fulfilled in the loue of our Neighbour 405. 15 who is our Neighbour 405. 27 In some cases we must loue our Neighbour more then our selues 405. 34. Of the loue of our Neighbour vide Loue. The new Creature or new man old man what it is 637. 1 The vses of this that we are new creatures in Christ. 638. 23 Greater power required in the regeneratioÌ„ of man then in the creation of the world 639. 3 how men are Nothing of theÌ„selues vide Men. O Foure things in an Oath 65. 15 The forme of an oath is to be plaine and direct in the name of God and not of creatures 65. 35 An Oath is to be vsed onely in the case of extremitie 66. 13 Obseruation of daies and times 314 4. The Gospell must be preached though all men be offended 396. 15. Men haue an ouerweening of themselues naturally 507. 8 The cause of it 508. 10 Such notably deceiue themselues 508. 30. It is the poison of loue 510. 25 Whether a man may not iudge himselfe to haue a greater measure of gifts then they that haue lesse 510 38. The remedies of this euill 511. 36 Outward priuiledges or dignities are of no moment in the kingdome of Christ. 382. 1. 24 P How a pacification is to be made in religion 338. 29 Papists teach and maintaine the worship of false Gods 305. 1. c. Papists and we differ not about circumstances 376. 15 Mo pacification with the Papists for religion but ciuill societie 408. 25. Papists teach Idolatrie foure waies vide Idolatrie Papists vrge their owne ceremonies more strictly then Gods truth 617. 28. Papists like to the false teachers in Pauls time in making things which be signes of saluation meritorious causes of it 618. 4 The Popes Prelats of Rome like to false teachers in compelling men to obserue that which they themselues will not obserue 518. 23. The Popish Church like to false teachers in pretending religion and conscience for their ease and cloaking of their impietie 624. 3 It is shewed in two particulars especially ibid. In pardon there be foure degrees 70. 28. Parents sustaine a double person 115. 12. Of Parents authoritie ouer their children vide children Parents truly punished in their childrens punishment notwithstanding it is not felt by them whereof be foure reasons 522. 14 Foure Principall duties to be performed by the people to the pastors and what they be 531 34 Pastors are to haue not only countenance but maintenance of the people 532. 6 Whether pastors are to be maintained by coÌ„tributioÌ„ or not 533. 37 Reasons to prooue that it is more conuenient for ministers to liue vpon set stipends then voluntarie contribution 534. 17 Obiections that the Pastors office is an easie office vide Ministers We must patiently tary for the reaping of our heauenly reward vrged from Gods patience towards vs. 582. 37 Gods patience waiting for the amendment of our liues set dowe by sundry degrees 583. 20 Mischeifes into which we runne vnto vnlesse we patiently expect god for our reward 584. 22 Reasons why Paul did write the epistle to the Galatians with his owne hand 607. 38 Paul subscribed all his epistles with his owne hand 608. 16 Pauls coÌ„uersion how wrought 50. What was gods preuenting grace in Pauls conuersion 50. 10 Whether Paul was an agent or Patient in his conuersion 51. 26 Whether violence was offered to his will in conuersion 52. 2 The dignitie of Paul aboue the other Apostles 5. 28 Two causes why Paul writes his epistles in the name and with the consent of the brethren 6. 4 The true signe of euery of Pauls epistles discouered and the false remooued 608. 27. 609. 20 Why Paul would not take wages of the church of Corinth and some others foure reasons 536. 25 Peace outward or inward 644. 12 Peace with the creatures which be of foure sorts ibid. 14 Peace of conscience double with god with our selues ibid. 33 Peace with our selues threefould ibid. 34. Of peace of conscience ibid. 35 What peace is and what be the parts of it 10. 16 Peace without grace is no peace 12. 6. How we must haue peace with all men 408. 17 Peace is threefould 408. 35 Three rules for the maintaining of Church peace 408. 36 For the inforcing of the duties of peace there be seuen speciall reasons 410. 35 What peace is for the maintenaunce whereof obserued two rules 444. 34. 37. The people punished for Achans sinne how it may stand 526. 15 There is a double perfection 188. 36. Hatred of Gods grace in men is the beginning of al persecution 362. 12. Persecution what 42. 30 Of the wicked persecuting the good 361. 33. Perseuerance crowneth all our good workes 585. 31 Person and nature distinguished 279. 32. What a person is 279. 33 Of Peters supremacie 94. 11 Pharisisme what it is and the principall doctrine thereof 41. 17 Philosophie not condemned 434. 21. The errors of Philosophie 4â—4 26 There is lawfull pilgrimage 59. 32 Popish pilgrimage condemned for two causes 59. 39 Polygamie not approoued but tolerated for two reasons 342. 9 Reasons for Polygamie answered 342. 29. What poore to be releiued 98. 17 Pastors care of the poore wherein it consists 98. 25 Postscripts no part