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
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
therefore to liue in the flesh is to liue a naturall life by eating drinking sleeping Further Paul saith that liuing in the flesh he liued by faith and for the better conceiuing of this two questions may be demanded The first is Why a beleeuer is said to liue by faith Ans. There be two causes First faith is an Instrument to vnite vs to Christ and by meanes of this vnion we receiue life from Christ for Christ dwells in our hearts by faith Eph. 3. 17. Secondly faith is a Guide to order and gouerne temporall life in all good manner according to the will of God And this faith doth by a diuine kind of reasoning framed in the mind whereby it vrgeth and perswadeth to good duties Rom. 6. 11. The second question is How men liue by faith Ans. The child of God liues a double life in this world a spirituall and a temporall The spirituall stands specially in three things Reconciliation with God renouation of life and good workes Now in our Reconciliation with God we liue in this world onely by faith For we haue and enioy pardon of sinnes imputation of iustice and acception to life eternall onely by meanes of our faith Rom. 4. 4. 5. 1. Againe in the renouation and change of our liues we liue by faith For our faith in Christ purifieth our hearts Act. 15. 9. partly by deriuing holines and puritie from Christ vnto vs who is our sanctification and partly by moouing and perswading of vs to holines and newnes of life 1. Ioh. 3. 3. Lastly in the doing of euery good worke we must liue by our faith For first there must be a generall faith that the worke in his kind pleaseth God Rom. 14. 25. Secondly iustifying faith must giue a beginning to the worke I beleeued therefore I spake Psal. 116. 12. Thirdly after the worke is done faith must couer the defects thereof that it may be acceptable to God Heb. 11. 5. Temporall life stands in cares or miseries and miseries are outward afflictions or inward temptations And in all our worldly cares we are to liue by faith For our care must be to doe our office and the labour of our calling with all diligence This beeing done we must there make a pause and for the successe of all our praiers and labours we must cast our care on God 1. Pet. 5. 7. Likewise in our afflictions we are to liue by faith For our faith is to assure vs that God according to his promise will giue a good issue 1. Cor. 10. 12. And though all temporall things faile vs it makes vs retaine the hope of mercie and of eternall life Thirdly it makes vs waite Gods leisure for our deliuerance Isa. 16. 28. Lastly in our Temptations we are not to liue by feeling but by faith yea against feeling to rest on the bare promise of God when we feele and apprehend nothing but the wrath of God And thus we see how the beleeuer liues by his faith in this world It may be said What is the faith we liue by Answer is here made It is the faith of the sonne of God And sauing faith is so called because Christ is not onely the Author of it and the obiect or matter of it but also the Reuealer of it For there was a certaine faith in God which was put into the heart of man in the creation which also the morall law requireth but this faith in the Messias was not knowne till after the fall and then it was reuealed to the world by the sonne of God Againe it may be saide What is this faith of the Sonne of God Answer is here made A faith whereby I beleeue that Christ hath loued me and giuen himselfe for me These words then thus explaned are an answer to an obiection which may be framed thus Why shouldest thou say that thou liuest not but that Christ liueth in thee considering thou liuest in the flesh as other men doe Answer is made Though I liue in the flesh yet I liue by the faith of the sonne of God The vse Here first of all they are to be blamed that liue by sense like beasts beleeuing no more then they see and trusting God no further then they see him For if a man whome we see and know make a promise to vs we are comforted yet if God who is inuisible make in his word farre better promises as he doth we are not in like sort comforted Againe we put too much confidence in meanes If we haue good callings house land liuing we can then trust in God but when meanes of comfort faile we are confounded in our selues as if there were no God We are like the vsurer who will not trust the man but his pawne euen so we trust not God vpon his bare word without a pawne If he come to vs with a full hand and with the pawne of his good gifts and blessings we trust him els not Againe they are to be blamed that liue onely by the guidance of reason For many dispute thus I deale truly and iustly with all men and liue peaceably with my neighbours therefore God will haue me excused But there must be a better guide to euerlasting life namely faith in Christ els shall we misse of our marke Thirdly they deceiue themselues that thinke they may liue as they list and call vpon God when they are dying and so die by faith It is well if they can die by faith but that they may so die they must liue by faith Lastly they are to be blamed that spend their daies in worldly cares so as no good thing can take place This is the life of infidels And where true faith raignes it cuts off the multitude of cares and makes vs cast them on God Moreouer here we see what we are to doe in perilous times as in the time of plague famine sword when present death is before our eyes we must then liue by faith When Noeh heard of the flood he prepared such meanes as faith would affoard for the sauing of himselfe and his familie Abraham Isaac Iacob by faith liued as pilgrimes in a strange land and were content Moses left Pharaos court and feared not the wrath of the king because by faith he saw him that was inuisible Hebr. 11. 27. Dauid in the feare of present death comforted himselfe in the Lord his God 1. Sam. 30. 6. When Iehosaphat knew not what in the world to doe he lift vp the eyes of his faith to the Lord. 2. Chron. 20. 12. Christ in his agonie and passion of the crosse by faith commended his soule into the hands of his father Of the Saints of the New Testament some were racked some were stoned to death and that by faith Heb. 11. 36. We must therefore all of vs learne to liue by faith and for this cause we must acquaint our selues with the word and promises of God and mingle them with our faith els shall the life of a man in
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
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
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
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
Gospel I answer he could doe no otherwise If a priuate man shall erre he must first be admonished and then the Church must be told of it If he heare not the Church then iudgement may be giuen that he is a Publican and not before much more then if the Church shall erre there must first be an examination of the errour and them sufficient conviction and after conuiction followes the censure vpon the Church and iudgement then may be giuen and not before And Paul had nowe onely begun in this Epistle to admonish the Church of Galatia Great therefore is the rashnes and want of moderation in many that haue beene of vs that condemne our Church for no Church without sufficient conuiction going before If they say that we haue beene admonished by bookes published I say againe there be grosser faults in some of those books then any of the faults that they reprooue in the Church of England and therefore the bookes are not fit to conuince specially a Church And though Paul call the Galatians Churches of God yet may we not hence gather that the Church of Rome is a church of God The name it may haue but it doeth in trueth openly obstinately oppugne the manifest principles of Christian religion If any demaunde what these Churches of Galatia are I answer that they were a people of Asia the lesse and though they were famous Churches in the daies of the Apostle yet now the countrie is vnder the dominion of the Turke This shewes what God might haue done to vs in England long agoe for the contempt of the Gospell This againe shewes what desolation will befall vs vnlesse we repent and bring forth better fruits of the Gospell 3. Grace be with you and peace from God the father from our Lord Iesus Christ. 4. Who gaue Here is laid downe the second part of the Preface which is the Salutation propounded in the forme of a praier Grace and peace c. Grace here mentioned is not any gift in man but grace is Gods and in God And it signifies his gratious fauour and good will whereby he is well pleased with his elect in and for Christ. Thus Paul distinguisheth the grace of God from the gift that is by grace Rom. 5. v. 15. and sets grace before the gift as the cause of it Here comes the errour of the Papists to be confuted which teacheth that the grace which makes vs gratefull to God is the infused gift of holinesse and charitie whereas indeed we are not first sanctified and then please god but first we please God by grace in Christ and then vpon this we are sanctified and indued with charitie Peace is a gift not in God but in vs and it hath three parts The first is peace of conscience which is a quietnesse and tranquilitie of minde arising of a sense and apprehension of reconciliation with God Rom. 5. v. 1. The second is peace with the creatures and it hath fiue branches The first is peace with angels for man is redeemed by Christ and by meanes of this redemption sinfull man is reconciled to good Angels Coloss. 1. 20. The second is peace with the godly who are all made of one heart and mind Isai. 11. 9. The third is peace with our selues and that is a conformitie of the will affections and inclinations of mans nature to the renewed minde The fourth is peace in respect of our enemies For the decree of God is Touch not mine annointed and doe my Prophets no harme Againe all things turne to the good of them that loue God The fift is peace with the beasts of the field God makes a couenant with them for his people Ose. 2. 18. The creatures desire waite for the deliuerance of Gods children Rom. 8. They that trust in God shall walke vpon the Lyon and the Bafiliske Psal. 91. The third part of peace is prosperitie and good successe whatsoeuer the righteous man doth it prospers And all things prospered in the house of Potipher when Ioseph was his steward because he feared God Gen. 39. 1 2. To proceed Paul sets downe the causes of grace and peace and they are two God the father and Iesus Christ. And here it must be remembred that the father and Christ as they are one God they are but one cause and yet in regard of the manner of working they are two distinct causes For the father giues grace from none but himselfe by the sonne and Christ procures grace and peace and he giues it vnto men from thefather Furthermore Christ is described by his propertie Our Lord and by his effects in the next verse The vse Whereas Paul beginnes his praier with grace we learne that Grace in God is the first cause and beginning of all good things in vs. Election is of grace Rom. 11. v. 5. Vocation to saluation is of Grace 2. Tim. 1. 9. Faith is of grace Phil. 1. 29. Iustification is freely by Grace Rom. 3. 24. Loue is by grace 1. Ioh. 4. 9. Euery good inclination is of grace Phil. 2. 13. Euery good worke is of grace Ezech. 36. 27. Eph. 2. 10. Life euerlasting is of grace Rom. 6. 23. To auoide any euill is the least good and euery good is of God It may be said that will in man is the cause and beginning of some good things Answer In the creating or imprinting of the first grace in the heart will is no cause at all but a subiect to receiue the grace giuen After the first grace is giuen will is an Agent in the receiuing of the second grace and in the doing of any good worke Yet this must be remembred that when will is an agent it is no more but an instrument of grace and grace in God is properly the first middle and last cause of grace in vs and of euery good acte Hence it followes that there be not any meritorious workes that serue to prepare men to their iustification and that the Cooperation of mans will with grace in the acte of conuersion whereby we are conuerted of God is but a fiction of the braine of man Lastly this doctrine is the foundation of humilitie for it teacheth vs to ascribe all to grace and nothing to our selues Secondly we learne that the cheife good things to be sought for are the fauour of God in Christ and the peace of a good conscience Consider the example of Dauid Psal. 4. v. 7. Psal. 73. v. 24 25. and of Paul who accounted all things dung for grace and peace in Christ. And the peace of good conscience is as a guard to keepe our hearts and minds in Christ. Phil. 4. 7. The fault of most men is They spend their daies and their strength in seeking riches honours pleasures and they thinke not on grace and peace After the manner of beasts they vse the blessings of god but they looke not at the cause namely the grace of God Our dutie Aboue all things to seeke
Gospel which is to repent and beleeue in Christ. Secondly by offering to him the promise of remission of sinnes and life euerlasting when he beleeued The second part of instruction is a reall and liuely teaching when God made Paul in his heart to answer the calling according to that Psalme 27. v. 5. When thou saidst seeke ye my face mine heart answered I will seeke thy face O Lord. And in Zacharie 13. 9. He shall say it is my people and they shall say the Lord is our God This is a spirituall Eccho that is made in the heart The sound of Gods word goes through the world and the hearts of men which be as Rocks and stones make answer And this worke of God that makes man yeild to the calling of God is in scripture a kind of diuine teaching thus the father is said to teach the sonne by drawing Ioh. 6. 44. And God is said to teach vs his waies when he guids vs by his spirit in the land of righteousnesse Psal. 143. That this reall and heauenly kind of teaching may take place God by his grace puts a kind of softnesse into the heart whereby it is made subiect and obedient to the word And it hath two parts One is an acknowledgement by faith that the sonne is our redeemer The second is regeneration which is the putting off the old man and the putting on of the newe which to doe by the vertue of Christ is to learne Christ. Eph. 4. 20. 23. Thus then God reueales the sonne to Paul by preparing him and making him teachable by propoūding the doctrine of saluation to him and by causing him inwardly to beleeue it and to obey it And thus we see the manner of the calling and conuersion of Paul For the better cleering of this doctrine fiue questions are to be answered The first is what was the preuenting grace in the conuersion of Paul Answer Schoolemen and Papists generally teach that it was the inspiration of good motions and desires into the heart of Paul But it is false which they teach for the heart is vncapable of any good desire or purpose till it be regenerate The trueth is this that the preuenting grace in the first conuersion is the grace of regeneration and secondly the inspiration of good desires and motions When Christ preuents Lazarus that he may reuiue againe he first puts a soule into him and then he calls vnto him and saith Come forth Lazarus because he was dead in like manner we are dead in sinne and therefore regeneration which is the soule of our soules must be put into vs before any inspiration of heauenly motions can take place Yet after we are once borne anew good motions and desires put into our hearts may be the preuenting grace for the doing of sundrie good workers The second question is whether the will of Paul were an agent or cause in the effecting of his first conuersion Answer No scripture makes two sorts of conuersion one Passiue when man is conuerted by god In this man is but a subiect to receiue the impression of grace and no agent at all For in the creating setting or imprinting of righteousnesse and holinesse in the heart Will can doe nothing The second conuersion is Actiue whereby man beeing conuerted by God doth further turne conuert himselfe to God in all his thoughts wordes and deeds This conuersion is not onely of grace nor onely of will but partly of grace and partly of will yet so as grace is the principall agent and will but the instrument of grace For beeing first turned by grace we then can mooue and turne our selues And thus there is a cooperation of mans will with Gods grace And Austen said truely He that made thee without thee doeth not saue thee without thee The third question is whether God did offer any violence to Pauls minde and will in his conuersion Ansvver There is a double violence or Coaction One which doth abolish all consent of will and this he vsed not The other draws out a consent from the will by causing it of an vnwilling will to become willing This coaction or violence God offered to Paul and in this sense they which come to Christ are said to be drawne Ioh. 6. 45. The fourth question is wherein standes the efficacie of the preuenting grace whereby Paul was effectually conuerted Answ. The Councell of Trent and sundrie Papists incline to this opinion to thinke that it stands in the euent in that the will of man applies it selfe to the grace which God offereth But then the efficacie of grace must be from mans will and then man hath something whereof to boast and he is to thanke himselfe for the grace of God Other Papists place the efficacie of grace in the congruitie or aptnesse of motions or heauenly perswasiōs presented to the mind of the mā that is to be cōuerted But this opinion also is deuoid of trueth For there is no efficacie in any motions or perswasions till there be a change and newe creation of the will The true answer is this Outward meanes are effectuall because they are ioyned with the inward operation of the spirit Inward grace is effectuall because God addes to the first grace the second grace For hauing giuen the power to beleeue and repent he giues also the will and the deede and then faith and repentance must needs followe And herein stands the efficacie of the first grace that God addes vnto it and workes the will and the deede Phil. 2. 13. The last question is whether it was in the power of Pauls will to resist the calling or the grace of God Answ. The will for his condition is apt to resist grace neuer the lesse if we consider the efficacie of Gods grace and the will of God he could not resist the calling of God Euery one that hath heard and learned of the father comes to Christ Ioh. 6. 45. Gods will determines and limits the will of man and mans will is an instrument to effect the will of god It may be here demanded howe the efficacie of grace may stand with the libertie of mans will if it haue not libertie to accept or refuse the grace of God Ans. Libertie and freedome of will in God is perfect libertie nowe God cannot will either good or euill but onely that which is good And mans will the neerer it comes to this will of God the greater libertie hath it Therefore to wil that onely which is good so it be freely without compulsion is true libertie to be able to will that which is euill and to resist the calling of God is not libertie but impotencie And he that can onely will that which is good doth more freely will good and hath more libertie then he that can will either good or euill The vse Ministers of the Gospell must learne Christ as Paul learned him They may not content themselues with that teaching which they find in schooles but they must
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
hearts vpon the outward things of this world because God doth not respect vs for them But we are earnestly to seeke after the things that make vs accepted with God as true faith righteousnes and good conscience Rom. 14. 17. Againe superiours must be admonished to deale moderately with their inferiours Coloss. 2. 11. Againe inferiours are to comfort themselues if they be oppressed in that God the iudge of all accepts no persons Lastly here we learne that when we shall haue immediate fellowship with God in heauen all outward respect of persons shall cease God himselfe and the lamb Christ Iesus shall be all in all to the Elect. In the ende of the verse Paul addes for they communicated nothing to me but to the contrarie Rom. 1. 12. may be obiected Where Paul desires to come to Rome that he might be comforted by their mutuall faith both his and theirs Answ. Though the Apostles did communicate nothing to Paul in respect of doctrine or iudgement yet might they or the meanest beleeuers conferre something vnto him in respect of comfort or the confirmation of his faith and thus much he signifieth to the Romanes Here is a good item for them that come to no sermons because they can learne nothing Put the case they were as learned as the Apostles yet might they profit in hearing in respect of comfort of faith and good affection 7 But on the contrarie when they saw that the Gospel ouer the vncircumcision was committed vnto me as the Gospel ouer the circumcision was to Peter 8 For he that was mightie by Peter in the Apostleship ouer the circumcision was also mightie by me toward the Gentiles 9 And when Iames and Cephas and Iohn knew the grace of God that was giuen to me which are accounted pillars they gaue to me and to Barnabas the right hād of fellowship that we should preach to the Gentiles they vnto the Circumcision The wordes of more difficultie are thus to be explaned Contrariwise that is they did communicate nothing to me in way of correction but on the contrarie they gaue me the hand of fellowship Againe the words Circumcision and vncircumcision signifie the nation of the Iewes and the Gentiles the one circūcised the other vncircūcised And whē Paul saith that the grace of God was giuen to him he meanes specially the gift of an Apostle Rom. 1. 5. Lastly to giue the right hand of fellowshippe to Paul is to esteeme and acknowledge him for their collegue or fellowe Apostle by giuing the right hand in token thereof The contents of the words are these Here Paul sets downe the third signe of his approbation namely that the cheife Apostles acknowledged him for their fellow Apostle v. 9. Secondly he sets down the manner how the cheefe Apostles acknowledged this fellowship and that was by making a couenant with Paul that he should preach to the Gentiles and Peter to the Iewes Thirdly he sets down the impulsiue cause that mooued the Apostles to receiue Paul to their fellowship and that was the decree of God whereby he ordained that Paul should be the cheife Apostle to the Gentiles and Peter the cheife Apostle among the Iewes v. 7. Lastly he sets down the signes whereby the Apostles knew that Paul was ordained the Apostle of the Gentiles and they are two the grace of god giuen him and the power of his Ministerie among the Gentiles v. 8 9. Furthermore the things here contained are in a syllogisme disposed thus When the Apostles saw that I was ordained the cheife Apostle of the Gentiles and Peter of the Iewes they acknowledged me for their fellow Apostle and made a couenant with me that I should preach to the Gentiles and Peter to the Jewes But when I was with them at Ierusalem they saw that I was ordained the cheife Apostle of the Gentiles and Peter of the Iewes This minor is omitted yet the proofe thereof is set down thus For they saw the efficacie of my ministerie among the Gentiles and the grace of God that was with me Therefore they acknowledged me for their fellow Apostle c. The vse This text makes notably against the primacie of Peter First therefore let vs obserue the Ordinance of God here plainely expressed that Paul should be the cheife Apostle of the Gentiles and Peter the cheife Apostle of the Iewes And this may else where be gathered For the commission of the twelue Apostles ran thus that they must first preach to Ierusalem and Iudea then to Samaria and in the last place to the vttermost part of the earth Act. 1. 8. And Pauls commission was that he should first preach to the Gentiles and in the second place to the people of Israel Act. 9. 16. It may be obiected that the commission of all the Apostles was to goe into all the world and to preach to all men without exception Mar. 16. 15. Answer This power and libertie Christ gaue to all the Apostles and he did not take it away afterward neuerthelesse he ordered it by a second decree that Paul should specially haue care of the Gentiles and Peter of the Iewes And this the Lord did in great wisdome that confusion and discord might be auoided and a regard had of all prouinces through the world Hence it followes that the primacie of Peter ouer Iewes Gentiles is a supposed thing For the ordinance of God is that Peter shall be cheife ouer the Iewes and not ouer the Gentiles which were almost all the world beside And thus the supremacie of the Pope goes to the ground for if he hold of Peter and succeede him in authoritie and office as he pretends he must challenge a superioritie ouer the Iewes and he hath nothing to doe with vs. For Paul was cheife ouer the Gentiles and not Peter Secondly this Ordinance of God giues vs to vnderstand that the place Math. 16. 18. Thou art Peter and vpon this rocke will I build my Church c. and I wil giue thee the keies of the kingdome of heauen doth not containe a promise made to Peter of a primacie ouer all the Apostles and ouer the Catholike church If Christ had meant any such thing in these words he would not haue assigned the Iewes to Peter and all the nations of the world beside to Paul Thus we see how this text for many hūdred yeares hath beene abused and is still at this day Thirdly it is false which the Papists teach that the place in S. Iohn Feede my lambes and feede my sheepe giues a primacie to Peter ouer the whole world For by the ordinance of God this feeding of lambes and sheep is limited to the nation of the Iewes Lastly whereas Eusebius saith in his Chronicle that Peter was Bishop of Rome and sate there 25. years it hath no likelihood of truth for then Peter liued in the breach of an expresse commandement of God for a long time because the Iewes were his speciall charge Againe it is to be obserued in this
in these words Warning onely that we should remember the poore In them three points are to be considered The first that the Church of Ierusalem is in extreame pouertie And the causes of it may be two The first because the poorer sort receiued the Gospel thus it was in Corinth 1. Cor. 1 26. Not many wise according to the flesh not many mightie not many noble The like we in experience at this day the poorer sort among vs doe more heartily receiue it then they of the richer sort By this we are taught that we may not fixe our loue and our confidence vpon riches they that buie must be as though they bought not and they that possesse as though they possessed not Because riches steale away the heart The second cause of their pouertie was that they were depriued of their riches for the profession of the name of Christ. 1. Thess. 2. 14. Heb. 10. 34. Here we are taught to sit downe and to recken what the profession of Christ will cost vs to the vttermost and we must put this in our account that we must be readie and willing to part with the deerest things in the world for the name of Christ. And this reckning and resolution must we daily carrie about with vs. The second point is Why the Church of Ierusalem must be releeued by the Gentiles considering by Gods law Deut. 15. 11. euery place must releeue his owne poore Ans. We are first of all debters to our owne poore and they must first be releeued this done in the case of extreame necessitie we are debters to the poore a thousand miles off And in this case did the Apostles craue releefe of the Gentiles for them of Ierusalem The third point is that the Apostles themselues are carefull for the gathering of releefe Hence we learne that it is the office of Pastours and teachers not only to preach and dispence the word but also to haue care of the poore and this care is to be shewed in exhortation counsell ouersight As for the administration and execution of matters belonging to the poore it belongs to others If the Apostles at any time gathered carried and dispensed releefe it was because the Church was not yet founded and planted and therefore there was no other to doe it Now I come to the practise of Paul in these words Which thing also I was diligent to doe it Here first let vs marke that Paul who had spoiled and made hauocke of the Church of Ierusalem now gathers releefe and as we say begges for it and no doubt the rather that he may make some recompence for the wrong he had done By his example we are taught to make Satisfaction for all iniuries and hurts done to others and that to the vttermost He that steales according to the qualitie of his theft must restore either twofold or fourefold Exod. 22. 7. he that maimes a man must pay for his healing and for his resting that is for the losse of his labour Exod. 21. 19. Daniel saith to Nabuchadnezzar O King breake off thy sinnes with almes deedes Dan. 4. 24. that is whereas thou hast bin giuen to crueltie and oppression cease to doe so any more and make some recompence by giuing of almes Dauid saith it is the propertie of a wicked man to borrow and not to repay Psal. 37. 21. Satisfaction recompence and restitution is the way to life by the appointment of God Ezech. 18. 7. and 33. 15. If thou restore the pledge and repay that which thou hast robbed thou shalt liue and not die The Lord saith Are the treasures of wickednes yet in the house of the wicked and he addes that he will not iustifie the false ballance Mich. 6. 10 11. Zacheus in his conuersion for known wrongs restores fourefold and for his vnknown wrongs he giues halfe his goods to the poore Luk. 19. 7. Let vsurers ingrossers and all that oppresse or deale deceitfully remember this and begin to make conscience of this du ty of Satisfaction or restitution And that it may the better be practised I will further set downe fiue points The first is who must satisfie and restore Ans. He that is the cause of any wrong or losse to others and all they that are accessarie Men may be accessarie many waies by commaundement by counsell by consent by partnership by receiuing by silence when a man ought to speake by not hindring when he ought to hinder by not manifesting that which we ought to manifest The second is To whom must restitution be made Ans. To him that is wronged and beares the losse if the partie be knowne and aliue if he be dead to his heires if all be dead to the poore If the person wronged be not knowne to vs as often it falls out then restitution is to be made to the Church or commonwealth and restitution is to be turned into Almes for the poore Dan. 4. 24. Moreouer if both the giuing and the receiuing of a thing be vnlawfull as in bribes and Simoniacall gifts restitution is not to be made to the giuer but as before it is to be applied to common vse specially to releefe The third point is What must be restored Ans. The things which are of vsvniustly receiued or deteined either known to vs or vnknowne If they be knowne they are in their owne kind to be restored or in value Exod. 21. 19. If the partie who is to restore be in extreame pouertie and haue not wherewith to make recompence he must doe that which he can that is he must shew a readie and willing minde and this is done by confession and by crauing of pardon If goods to be restored be for their value and quātitie vnknowne then restitution must be made according to the iudgement and discretion of them that are wise The fourth point is touching the time when Ans. In respect of preparation of mind we must presently satisfie yet not in respect of execution For the Act of restitution may be deferred if there be ignorance of the right or ignorance of the fact if the restorer be in extreame neede if vpon present restitution life goods or good name be indangered The last point is in what order and manner Restitution is to be made Ans. Things certen must first be restored and things vncerten after Among things certen that is which certenly belongs vnto an other things bought and not deliuered are to be restored and Deposita things committed to our trust If things to be restored for their value and qualitie be vncerten the order is this Restitution must be made according to the discretion of wise men in some part and for the rest pardon to be craued Againe in restitution warines is to be vsed least by supplying the losses of other men we make to our selues the losse of good name Againe in Pauls practise we see an earnest care and diligence to prouide for the poore And his diligence is further expressed Rō 15. 25 28.
the world be worse then the life of a beast Againe in these words who hath loued me and giuen himselfe for me the nature and propertie of iustifying faith is set down which is to Applie the loue of God and the merit of the passion of Christ vnto our selues And therefore the Papists are deceiued who say that hope applieth and not faith It may be alleadged that Paul speakes these words priuately of himselfe Ans. He speakes them in the name of all beleeuers Iewes and Gentiles For as we may see in the former verses that which concerned Peter and the rest of Christian Iewes he applies to himselfe least his speech should seeme odious Againe it may be obiected that all beleeuers cannot say thus Christ hath loued me and giuen himselfe for me Ans. If the minde be fixed on Christ and there be also a will and indeauour to beleeue and apprehend Christ there is faith indeede For God accepts the true and earnest will to beleeue for faith We are not saued for the perfection of our faith but for the perfection of the obedience of Christ which faith apprehendeth The Israelites which looked vpon the brasen serpent with one eye or with a squint-eye with halfe an eye or dimme sight were healed not for the goodnes of their sight but for the promise of God The poore in spirit are blessed Now they are poore in spirit who finde themselues emptie of all goodnes emptie of true faith full of vnbeleefe and vnfainedly desire to beleeue So then if we greeue because we cannot beleeue as we should and earnestly desire to beleeue God accepts vs for beleeuers Againe in these words who hath loued me and giuen himselfe for me S. Paul sets downe the reason or argument which faith vseth in the minde regenerate to mooue men to liue to God And the reason is framed thus Christ loueth thee and hath giuen himselfe for thee therefore see thou liue to God Read the like Rom. 12. 1. and 2. 4. and Psal. 116. 12. By this we are to take occasion to consider and to bewaile the hardnes of our hearts who doe not relent from our euill waies and turne vnto God vpon the consideration of his loue in Christ. The waters of the Sanctuarie haue long flowed vnto vs but they haue not sweetned vs and made vs sauerie therefore it is to be feared least our habitations be at length turned to places of nettles and saltpits Eze. 7. 11. 21 I doe not abrogate the grace of God for if righteousnes be by the law then Christ died without cause The meaning Grace in Scriptures signifieth two things the free fauour of God and the gifts of God in vs. And where the holy Ghost intreates of iustification grace in the first sense signifies the good will and fauour of God pardoning sinnes and accepting vs to life euerlasting for the merit of Christ. 2. Tim. 1. 9. Eph. 2. 8. And in this sense is the word vsed in this place And when Paul saith I doe not abrogate the grace of God his meaning is I doe not make void or frustrate the grace of God in respect of my selfe or in respect of other beleeuers by teaching the iustification of a sinner by saith alone He addes If righteousnes be by the law that is if a sinner be iustified by his owne obedience in performing the law then Christ died without cause The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely translated without cause hath a double signification One is when it signifies as much as without price or merit Math. 10. 8. Ye haue receiued freely giue freely The second is when it signifies rashly without iust or sufficient cause as Psal. 69. 4. Mine enemies hate me freely as the Seuentie translate that is wrongfully or without iust cause Thus here is Christ said to die freely that is in vaine or without cause because if we be iustified by obedience to the law then Christ died in vaine to make any satisfaction to the law for vs. These words are an answer to an obiection The obiection is this If thou teach that a sinner is iustified onely by his faith in Christ then thou abolishest the grace of God The answer is negatiue I doe not by this doctrine abrogate the grace of God And there is a reason also of this answer If we be iustified by our owne fulfilling of the law then Christ died in vaine to fulfill the law for vs. The vse First let vs marke that Paul saith he doth not abrogate the grace of God and why because he will suffer nothing in the cause of our iustification to be ioyned with the obedience of the death of Christ. And hence we learne what is the nature of grace It must stand wholly and intirely in it selfe Gods grace cannot stand with mans merit Grace is no grace vnlesse it be freely giuen euery way Rom. 4. 4. To him that worketh the wages is giuen not of grace but of desert Rom. 11. 6. If election be of grace then not of workes els is grace no grace Grace and works of grace in the causing of iustification can no more stand together then fire and water By this we are admonished to be nothing in our selues and to ascribe all that we are or can doe to the grace of God Againe here we see our dutie and that is to be carefull not to abrogate the grace of God vnto our selues But how is that done Ans. We must strippe and emptie our selues of all righteousnesse and goodnesse of our owne euen to the death and withall hunger and thirst after Christ and his righteousnes Math. 5. 6. Luk. 1. 35. Thirdly Paul here sets downe a notable ground of true religion That the death of Christ is made voide if any thing be ioyned with it in the worke of our iustification as a meanes to satisfie Gods iustice and to merit the fauour of God Therefore the doctrine of iustification by workes is a manifest errour For if we be iustified by the workes of the law then the iudgement of the holy Ghost is that Christ died without cause Againe the doctrine of humane satisfactions is a deuice of mans braine For if we satisfie for our selues then did Christ by death satisfie in vaine Thirdly it is a false and wicked though a colourable inuention to say that Christ by his death merited that we should merit by our workes For if we merit by workes Christ died in vaine to merit by his owne death This is the sentence of God who cannot erre Lastly here we see the Church of Rome erreth in the foundation of true religion because it ioyneth the merit of mans workes and the merit of the death of Christ in the iustification of a sinner And therefore we may not so much as dreame of any reconciliation to be made with that religion for light and darknes cannot be reconciled nor fire and water Here the Papists answer that Paul in this text speakes against them that looked to be iustified by
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
in thrall bondage but the very night after the former time was expired nothing no not the raging sea could stoppe their deliuerance Exod. 12. 41. God promised deliuerance after 70 yeares captiuitie to the Israelites in Babylon When this time was expired Daniel praied and at the very beginning of his supplications the decree of God for deliuerance came forth Dan. 9. 23. The vision of God saith the Prophet is for an appointed time Hab. 2. 1. and so is the promise This must teach vs to be content if after much praying we finde not the fruit of our praiers because there is an appointed time for the accomplishing of them In this respect Dauid saith that his eyes failed and he was hoarse in praying Psal. 69. 4. The second question is what is meant by the giuing or sending of the spirit Ans. Without any alteration or change of place it signifies two things The first is Order betweene the persons whereby the Father and the Sonne worke mediately by the holy Ghost the holy Ghost immediatly from them The second is that the Spirit doth manifest his presence by diuine effects in vs. In this respect he is saide to be sent or giuen of the Father and the Sonne The third point is In what order is the spirit giuen For it seemes that we first of our selues beleeue and then receiue the spirit Ans. Men are saide to receiue the spirit when they receiue some new gift of the spirit or the increase of some old gift Ioh. 20. 22. Againe to speake properly faith and the receiuing of the spirit are for time both together For first of all we heare the promise of God then we beginne to meditate and to applie the saide promise to our selues to striue against doubting and to desire to beleeue and in doing of all this we receiue the spirit To beleeue is the first grace in vs that concernes our saluation and when we beginne to beleeue we beginne to receiue the spirit and when we first receiue Gods spirit we beginne to beleeue And thus by our faith receiue we the spirit and thus also the spirit dwells in vs by faith Eph. 3. 17. And we must not imagine that we may or can beleeue of our selues without the operation of the spirit The fourth point is for what ende we receiue the spirit Ans. For sixe For illumination of our mindes 1. Ioh. 2. 27. 1. Cor. 2. 12. for regeneration whereby the Image of God is restored in vs Ioh. 3. for the gouernment of our counsells wills affections actions Isa. 11. 1. Rom 8. 14. for the effecting of that coniunction whereby we are vnited to Christ our head 1. Cor. 6. 17. for consolation Rom. 8. 16. lastly for confirmation in our faith and euery good dutie 2. Cor. 1. 22. Eph. 1. 13. This receiuing of the spirit is one speciall ende of our redemption and therefore it is most necessarie for vs to haue the spirit of God dwelling in vs. If we haue not the spirit we are not Christs and without it we can doe nothing We must for this cause doe such things whereby we may obtaine and receiue a plentifull measure of Gods spirit Repent saith Peter and ye shall receiue the holy Ghost Againe we must carefully retaine and preserue the grace of the spirit in vs by meditation in the word of God by earnest and frequent praier by auoiding all such acts in word or deede that may make a breath in conscience for whatsoeuer offends conscience quenches the spirit Lastly by sauouring the things of the spirit Rom. 8. 5. that is by thinking on things spirituall by affecting of them and delighting in them 15 Brethren I speake as men doe though it be but a mans couenant when it is confirmed no man doth abrogate it or adde any thing thereto 16 Now to Abraham and his seede were the promises made He saith not and to the seedes as of many but and to thy seede as of one which is Christ. 17 And this I say that the law which was 430 yeares after cannot disanull the couenant that was before confirmed of God in respect of Christ that it should make the promise of none effect 17 For if the inheritance be of the law it is no more by promise but God gaue it vnto Abraham by promise In these words Paul meetes with a second Exception or obiection made against that which he here principally stands vpon namely that the blessing of Abraham is conuaied to the Gentiles and that by Christ. The obiection may be framed thus The promise made to Abraham cannot now pertaine to the Gentiles because the law was added to it and by the law it is abrogated and therefore the Gentiles are to be iustified and faued by the obseruation of the law To this obiection Paul makes a double answer One is that the promise cannot be abrogated the second that if it might be abrogated yet the law cannot doe it The first he confirmes on this manner The Testament of God confirmed cannot be abrogated The promises made to Abraham and his seede which is Christ are his Testament confirmed Therefore they cannot be abrogated The proposition is expressed in the 17. verse and is confirmed by comparison thus The testament of man after it is confirmed may not be abrogated much lesse the testament of God v. 15. The minor is propounded in the 16. and 17. verses Now I come to speake of the words as they lie Brethreu Paul had before called them fooles and that iustly because they fell from the doctrine which he taught them to an other Gospel And yet here he calls them brethren And hence let vs learne that in diuision of iudgement and opinion there must be no diuision but vnitie of affection It is and hath bin alwaies the plague of the Church that diuision of heart and affection there takes place where any diuision is in iudgement though men erre of infirmitie This cuill causeth more to be condemned for heretikes then indeede ought to be it maketh schismes where none should be it maketh dissentions to be incurable which otherwise might be cut off And therefore if dissentions in iudgement arise we must remember to suppresse enuie hatred pride selfe loue and let Christian loue beare sway Againe here we see it is lawfull to speake in Sermons as men doe so it be done after the example of Paul with these cautions First it must be done sparingly and soberly without ostentation Secondly it must be done vpon a iust cause as when the sayings of men serue to conuince the hearers and that in their consciences Thirdly a difference must be made betweene the word of man and the word of God least in adding one to the other the word of God loose his grace and excellencie Lastly Gods word onely must be the foundation of the doctrine which is taught and the word of man is to be added in respect of our infirmitie to giue light or to conuince That which Paul
for vs and to applie it vnto vs. And this worke is done by Christ without impediment and without repentance on his part The seale and foundation of our saluation is this that God accepts and knowes vs for his 2. Tim. 2. 19. and that which concernes vs is that we must worship God in spirit and truth and depart from iniquitie Lastly here is comfort against the consideration of our vnworthines Thou saiest thou art vnworthie of the mercie of God and therefore hast no hope And I say againe dost thou truly exercise thy selfe in the spirituall exercises of faith inuocation repentance be not discouraged thou must not receiue the promise immediately of God but Christ must doe it for thee Though thou be vnworthie yet there is dignitie and worthines sufficient in him If thou say that thou must at the least receiue the promise at the hand of Christ. I adde further that he will not quench the flaxe that doth but smoake neither will he breake the bruised reede He accepts the weake apprehension if it be in truth And our saluation stands in this not that we know and apprehend him but that he knowes apprehends vs first of all v. 17. This I say In the former verses Paul hath laid downe two grounds one is that testaments of men confirmed may not be abrogated the other that the promises were made to Abraham and his seede which is Christ. Now what of all this may some man say Paul therefore addes these words This I say that is the scope and intent of all my speech is to shew that the couenant or testament confirmed by God cannot be abrogated and secondly if it might so be yet that the law could not abrogate the testament because it was giuen 430 yeares after the confirmation of the saide testament And because it might be doubtfull what Paul meanes when he saith the couenant confirmed cannot be abrogated he explanes himselfe in the ende of the verse by saying the promise cannot be made of no effect It is here to be obserued that Paul saith the promise made to Abraham is a couenant or testament It is a Couenant or compact because God for his part promiseth remission of sinnes and life euerlasting and requireth faith on our part In respect of this mutuall obligation it hath in it the forme of a couenant It is also a Will or Testament in two respects First because the promise is confirmed by the death of the mediatour Heb. 9. 15. Secondly the things promised as remission of sinnes and life euerlasting are giuen after the manner of legacies that is freely without our desert or procurement In this we see the great goodnes of God who vouchsafeth to name them in his testament that haue made couenant with the deuill and are children of wrath by nature as we all are Again in that the promise is a testament remission of sinnes and life euerlasting is a Legacie and for the obtainment of thē we must bring nothing vnto God but hunger and thirst after them and make suit vnto God for them by asking seeking knocking Thus are all Legacies obtained there is no more required on our part but to receiue and accept them And though we be neuer so vnworthie in our selues yet shall it suffice for the hauing of the blessing of God if our names be found in the Testament of God Againe Paul saith that the promise made to Abraham is a couenant confirmed of God It may be demanded by what meanes it was confirmed Ans. By oath Heb. 6. 17. Againe it may be demanded to whome it was confirmed Ans. To Abraham as beeing the father of all the faithfull and then to his seede that is first to the Mediatour Christ and consequently to euery beleeuer whether Iew or Gentile For Abraham in the first making and in the confirmation thereof must be considered as a publike person representing all the faithfull Here againe we see Gods goodnes We are bound simply to beleeue his bare word yet in regard of our weaknes he is content to ratifie his promise by oath that there might be no occasion of vnbeleefe Againe here we are admonished to rest by faith on the promise of God as Abraham did when there is no hope Some may say I could doe so if God would speake to me as he did to Abraham I answer againe when God spake to Abraham in him he spake to all his seede and therefore to thee whosoeuer thou art that beleeuest in Christ. And hence we are to gather sure hope of life euerlasting For in the person of Abraham God hath spoken to vs he hath made promise of blessing to vs he hath made couenant with vs and he hath sworne vnto vs. What can we more require of him what better ground of true comfort Hebr. 6. 17. 18. Lastly in that God thus confirmes vnto vs the promise of life euerlasting it must incourage vs to all diligence in the vse of all good meanes whereby we may attaine to the condition of Abraham and it must arme vs to all patience in bearing the miseries calamites that fall out in the strait way to eternal life Further Paul saith that the promise is a couenant confirmed that in respect of Christ because he is the scope foundation of all the promises of God partly by merit and partly by efficacie By merit because he hath procured by his death and passion remission of sinnes and life euerlasting By his efficacie because he seales vp vnto vs in our consciences remission of sinnes and withall restores in vs the image of God The vse If Christ be the ground of the promise then is he the ground and fountaine of all the blessings of God And for this cause the right way to obtaine any blessing of God is first to receiue the promise and in the promise Christ and Christ beeing ours in him and from him we shall receiue all things necessarie The second answer of Paul to the former obiection is that if the promise made to Abraham might be disanulled yet the law could not doe it And he giues a double reason The first is drawne from the circumstance of time Because the promise or couenant was made with Abraham and continued by God 430 yeares before the law was giuen therefore saith Paul the law was not giuen to disanull the promise Against this reason it may be obiected that Abrahams seed was but 400 yeares in a strange land Gen. 15. 13. Ans. Moses speakes of the time that was from the beginning of Abrahams seede or from the birth of Isaac to the giuing of the law and Paul here speakes of the time that was betweene the giuing of the promise to Abraham and the giuing of the law and that was 10 yeares before the birth of Isaac Againe it may be obiected that the Israelites were in Egypt 430 yeares Fxod 12. 40. The dwelling of the children of Israel while they dwelled in Egypt was 430 yeares Therefore it
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
sought in a good manner The right manner of seeking the praise of men is this A man must in this life passe through three iudgements the iudgement of God of his owne conscience and of his neighbour and the order of going through them is in the first place he must seeke for the iudgement and approbation of God in the next his owne and in the last his neighbours Nowe the vaine-glorious man takes another course first and principally ayming at the glorie and good liking of man hauing small or no regard of the two other II. Excuse There is a good boasting which Dauid vsed and that we may lawfully vse Psal. 7. 8. Ans. Boasting is either lawfull or vnlawfull Lawfull boasting is in the Lord when beeing vrged and compelled we confesse the good things that are in vs to Gods glorie Of this read at large 2. Cor. 11. Vnlawfull is when men ascribe the gifts that they haue of God vnto themselues or hauing gifts do arrogate more vnto themselues then indeed they haue or in a word doe so esteeme of their gifts as if they had not receiued them from God And this is a damnable boasting III. Excuse Gods blessings we may seeke for and what are glorie and honour but the blessings and gifts of God Ans. There are two degrees of honour The first is the honour that euery man hath in his place and calling For euery calling ordained by God hath a glory annexed vnto it which beeing the gift of God it may be both sought for and enioyed The other degree is that which is aboue a mans place and calling and that ought not to be sought for Euery person must content himselfe with the honour which is sorted vnto his calling Neuerthelesse if God giue greater honour he may accept it but where God giues it not there it must not be desired It remaineth therefore that vaine-glorie is a branch of pride wherein men principally referre all there studies counsels indeauours and gifts to the honouring and aduancing of themselues The next point to be considered is why he admonisheth the Galatians of vaine-glorie Answ. The Galatians were men of vnderstanding and knowledge and were adorned with many excellent gifts Now they that haue receiued good gifts of god many times are most vaine-glorious 2. Cor. 12. 7. Math. 6. 5. And whereas all other vices feed vpon that which is euill this vice of vaine-glorie feeds vpon good things For a man sometimes will be proud euen because he is not proud A third point to be considered is where vaine-glorie is to be found Ans. It is no rare matter for it is a common vice and spreads it selfe farre and wide Some there are which neuer lift vp heart nor hand unto God at home and yet the same persons in the publike assemblies wil make as though they praied with great deuotion And what is the reason hereof but this that they are carried with a spirit of pride and arrogancie seeking the commendation of men that behold them rather then to approoue their hearts and consciences vnto God Of another sort are those that haue beene old and ancient hearers of the word who notwithstanding doe little or not at all profit either in knowledge or in good life and the cause is not in the Gospel or in the dispensers of it but in themselues because they receiue not the Gospel for it selfe but for the praise and commēdation of men and for the credit account they are in by reason of Christian profession The last thing is the remedie of pride and vaine-glorie which is the rather to be thought vpon because it is a great impediment of Christian loue This remedie consists partly in meditation and partly in practise Remedies in meditation are these 1. God resisteth all proud persons and giues grace to the humble 1. Pet. 5. 5. the reason is because the vain-glorious man seeking himselfe and not god robbes God of his honour Thus the proud Pharisie exalting himselfe aboue the poore Publican went away lesse iustified that is not approoued of God as the Publican was 2. It is the worke of the deuill to puffe vp the mind with selfe-liking and conceit that thereby he may worke mans perdition Gen. 3. 5. But God worketh contrarily for he therefore abaseth men that he might in his good time the more exalt them 3. There is no religion in that heart that is wholly bent to seeke the praise of men Ioh. 5. 44. And the man that desires to be talked of and admired by others doeth thereby in effect giue notice vnto all the world that his heart is not sound in the sight of God Remedies consisting in practise are first an indeauour to acknowledge the great Maiestie of God and withall our own basenesse and vilenesse before him 2. We ought to ascribe all good things we haue or can doe to God alone and nothing to our selues For in all that befall vs God is the principall agent our selues are but tooles and instruments in his hand by right therefore the commendation belonges vnto him and not to vs. 3. In all actions and duties of religion first we must indeauour to approue our selues to God and the next place is to be giuen to man not contrariwise 4. when we are reviled we must rest content whē we are praised to our faces or otherwise we must take heed For then Satan standes at our right hand to puffe vs vp and consequently to ouerthrowe vs. It is a a true saying that Temptations on the right hand are far more dangerous then those on the left In the fift place Pauls reason to disswarde from this sinne is taken from two euill fruits of it Contention and Enuie prouoking one another envying one another Men that are ambitious if they be crossed in their courses grow contentious if they prosper in the world then are they enuyed by others Read for this purpose the historie of Samuel and Saul 1. Sam. 15. Seeing then vaine-glorie hath so badde fruites issuing from it it must teach vs to abhorre and detest it with all our hearts and on the contrarie to seeke by all meanes possible to preserue and maintaine loue in the whole course of our liues FINIS THE SVPPLEMENT OR CONTINVATION OF the Commentarie vpon the sixt Chapter ALMA MATER CANTA BRIGIA HINC LVCEM ET POCVLA SACRA Printed by IOHN LEGAT Printer to the Vniuersitie of CAMBRIDGE 1604. TO THE RIGHT WORshipfull Sir BASSINGBVRNE GAVDY Knight RIght Worsh. hauing beene licensed some yeare agoe according to the auncient laudable custome of the Uniuersitie to interpret S. Pauls Epistles and then earnestly intreated by M. Perkins his Executor and others his friends which had some interest in me to supplie that which was defectiue in his Commentarie vpon the Galatians ouercome at the last by their importunitie I vndertooke the busines making triall of my simple facultie in this short Chapter which I haue here according to my poore talent finished Yet not daring to publish
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
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