teaching admonishing exhorting and by example of good life A particular calling whereby men are called to some estate of life in the familie Church or common wealth And according to the seuerall conditions of particular callings must euery man in his place doe the good he can The magistrate must vse his office first for the maintenance of the Gospell and then for the execution of iustice The minister must preach sound religion in loue of the soules of men The master of the familie must cause his househould to imbrace the Gospell and frequent the exercises of religion Lastly euery man that is in a trade or office must apply himselfe to the vttermost of his power to do all he can for the good of his countrie and he must so deale that he may be helpefull to all with whome he deales and hurtfull to none We are or should be trees of righteousnes our fruite must be meate for others and our leaues for medecines We must be as candles that spend themselues to giue light to others 14. For all the law is fulfilled in one word which is this thou shalt loue thy neighbour as thy selfe Fulfilled comprised Rom. 13. 9. One word One precept for the H. G. calles precepts words It may be demanded how the whole law should be fulfilled in the loue of our neighbour Ans. The loue of God and the loue of our neighbour are ioyned together as the cause and the effect and the loue of God is practised in the loue of our neigbour For God that is inuisible will be loued in the person of our neighbour whome we see and with whome we conuerse And the first commandement of the law must be included in all the commandements following and thus the loue of God is presupposed in euery commandement of the second table he therefore that loues his neigbour loues God also Thou shalt loue vnderstand both the affection and the duties of loue Thy neighbour any one that is neare vnto vs in res 〈…〉 t of mans nature Isai. 58. 7. though he be our enemy yet i◠by any occasion he be offered vnto vs of God he is our neighbour As thy selfe these wordes signifie not the measure of our loue as though we should loue our selues in the first place and thē our neighbour in the second place for there are some cases in which we are to loue our neighbour more thē our selues As for example we are more to loue the soule of our brother then our temporall life and a good subiect is more to loue the life of his prince then his owne life here then the H. G. signifies what must be the manner of our loue the word as signifies not quantitie but qualitie and that we are as truly and earnestly with loue to imbrace our neighbour as our selues The scope The words cōtaine a reason of the second Rule which may be framed thus to serue our neighbour in duties of loue is the keeping of the whole law therefore this seruice must carefully be performed The vse Here we see that the end of a mans life is to serue God in seruing of man for this is the summe of the whole law Seruants are commanded in seruing their masters to serue god and to do whatsoeuer they doe as vnto God Col. 3. 23. And so euery man in his place in dealing with men must so deale as if he were to deale with God himselfe Therefore most men prophane their liues when they make the scope and drift therof to be the getting of riches and honours And though they haue great charges that is no excuse for the principal end of our liuing here is to performe seruice to men and in this seruice to do homage to God for which homage God will giue the honour and riches which he sees to be conuenient for vs. Secondly here we may obserue what is true religion and godlines namely to loue and serue God in seruing of man He that saith he loues God and yet hates his brother is a lier 1. Ioh. 4. 20. And here it followes that to liue out of all societie of men though it be in praier and fasting after Monkish fashion is no state of perfection but mere superstition for that is true and perfect loue of God that is shewed in duties of loue and in the edification of our neighbour Againe the hypocrisie of sundrie Protestants is here discouered If they come to the Church and heare sermons frequent the Lords 〈◊〉 they thinke they may do afterward what they will and many such are frequenters of tauernes and alchouses and are giuen to riot and licenciousnes But it is not inough for thee to be holy in the Church thou maiest be a Saint in the Church and a Deuill at home True religion is that which shewes it selfe in thy priuate house priuate dealings and in the course of thine owne life such as thou art in thy particular calling such art thou indeed and truth what showes soeuer thou makest before men 15. If ye bite and deuoure one another take heed that ye be not consumed one of another The sense If ye bite Here Paul alludes to the fashiō of wild beasts as lions wolues c. And by biting we are to vnderstand all iniuries in words as railing cursing slandering bacbiting c. Deuoure here Paul vnderstands all iniuries in deed or violence euen to the shedding of blood Take heed lest here Paul signifies that contentions dissentions breed the destruction and desolation of the Church The scope These wordes are a second reason of the second rule drawne from the dangerous effect of the contrarie thus Contentions breed the desolation of the Church therefore do seruice one to an other by loue The contents In the words Paul deliuers 3 things The first is that there were greeuous contentions in the Church of Galatia The like also were in the Church of Corinth 1. Cor. 3. The cause of the former contentions were differences in points of religion Some of the Galatians no doubt withstanding circumcision and the most of them standing for it For herevpon great were the dissentions of the Churches in Iudea Act. 15. 2. Obserue then that vnitie is not an infallible and an inseperable marke of the Church of God Vnitie may be out of the Church and dissention in the Church as here we see It may be obiected that there is peace in the kingdome of God and that there the wolfe and the lambe dwell together Isai. 11. Ans. This is but in part verified in the kingdome of grace vpon earth and it is fully accomplished in the kingdome of glorie in heauen Againe it may be alleaged that the Church is the companie of them that truly consent in one and the same faith Ans. That is properly meant of the Catholike Church but the case is otherwise in particular Churches where true beleeuers are mixed with hypocrites wherevpon ariseth much dissention And of true beleeuers some are more carnall then spirituall and
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
went thither to be instructed To this he answers three things that he went thither three yeares after his conuersion and not before that he went to visit Peter that he abode there fifteene daies For the first where he saith he preached 3. yeares in Arabia and Damascus and then after went to Hierusalem and abode there fifteene daies for some speciall causes we see Paul is readie and able to make a good account of the spending of his time both for daies and yeares And good reason for time is pretious and great care ought to be had of the expending of it After Pauls example we must so liue that we may be able to giue a good account of the spending of our daies That this may be done we must learne to number our daies and to redeeme the time To number our daies is to consider the shortnesse of our liues and that we are euery day subiect to death and withall seriously to bethinke our selues of the causer of this our condition namely our sinnes both originall and actuall When this twofold consideration takes place we then beginne to number our daies The numbring of our time and the parts thereof brings vs to the redeeming of it To redeeme our time is to take time while time serues specially for spirituall vses and for the amendement of our liues When time is thus numbred and redeemed then shall the good account be made before God and men Wherefore miserable is the case of them that spend their daies in idlenes in riot and sporting in chambering and wantonnesse For they neither number time nor redeeme it and therefore they are farre from any good account The second point is that Paul goes vp to Hierusalem to visit Peter that is to see him to be acquainted with him to talke and conferre with him Hence it appeares that there is a lawefull kind of peregrination or pilgrimage in that Paul iourneies frō Arabia to Ierusalem to see Peter Thus the Queene of Saba went vp to Ierusalem to heare the wisdome of Salomon The lawe of God was that all the males in Israel should thrise in the yeare goe vp to the place which god had appointed Deut. 16. This law was practised by Elkana Anna 1. Sam. 1. by Ioseph and Marie by the Steward of Candaces queene of Ethiopia Act. 8. Neuerthelesse Popish pilgrimage is vtterly to be condemned for two causes One is because it is made a part of Gods worship whereas nowe in the newe testament all religious distinction of places is abolished 1. Tim. 2. 8. Lift vp pure hands in euery place vnto God Some alleadge that vows which were not commanded were neuerthelesse parts of Gods worship among the Iewes I answer though men were not commāded to vowe yet the matter and forme of vowes was commanded And in that God commanded the manner of vowing he allowed the acte of vowe-making let the Papists shew the like allowance for their pilgrimage The second reason is because popish pilgrimage is not to liuing men but to the Reliques and images of dead men which kind of peregrination was neuer vsed in the world till after the Apostles daies For pilgrimage to reliques came in 300. yeares after Christ and pilgrimage to Images after 600. yeares In that Paul goes about to visit Peter the Papists gather the Primacie of Peter ouer all the Apostles but falsely For this visitation argues reuerence and reuerence is giuen not onely to superious but also to equalls Againe primacie is twofold Primacie of order and Primacie of power Primacie of order was due vnto Peter in that he was first called to be an Apostle and he was in the faith before Paul And in this regard he was reuerēced of him The third point is that Paul abides with Peter at Ierusalem and that fifteene daies His abode with Peter was in token of mutuall consent and fellowship Like should be the consent of the Ministers of the Gospell For their office is to publish and perswade peace betweene God and men to which they are vnfit that cannot maintaine peace among themselues And all beleeuers should be of one minde speaking and thinking the same things and this cannot be vnlesse there be a consent of them that are guides This consent therefore is to be maintained and greatly to be praied for And when there cannot be consent of iudgement by reason of humane frailtie yet so long as the foundation is maintained there must be consent in affection And iniuries offered may not dissolue this bond Though the Church of Ierusalem suspected Paul and would not at the first acknowledge him for a Disciple Act. 9. 26. yet did he for his part accept of their loue and fellowship Whereas he addes that his abode with Peter was but for 15. daies hereby he signifies that he learned not the Gospell of him for it could not be learned in so short a space neither could Paul by the teaching of any man become an Apostle in so little time 19 And none other of the Apostles sawe I saue Iames the Lords brother It might happily be obiected against the former verse that Paul might be taught of some other Apostle beside Peter and that at Ierusalem to this he answers two things One that there was none of the Apostles at Ierusalem but Iames beside Peter before named the second that he did but see Iames. Here I gather that if there be any mother church in the world it is rather Ierusalem then Rome because the Gospel was first preached there went thence into the whole world and Ierusalem was for a time guided by two of the cheefe Apostles Iames and Peter In that Iames is called our Lords brother three things may be demanded One which Iames this was Answer It was Iames the sonne of Alpheus for he liued 14. yeares after this Gal. 2. 9. whereas Iames the sonne of Zebedeus liued not so long because he was put to death by Herod The second thing is how Iames should be the Lords brother Answer In scripture children of the same wombe are brethren men of the same bloud are brethren as Abram and Lot Gen. 13. 8. Men of the same countrie are brethren thus Sauls countrimen are called his brethren 1. Chron. 12. 2. And Iames is called our Lordes brother not beacuse he was of the same wombe but because he was of the same bloud or kindred for Elie had two daughters Marie espoused to Ioseph Marie Cleophas who afterward was maried to Alpheus of whome came Iames here mentioned Iames therefore was the cosin-german of Christ. Therefore Heluideus failed when he went about to insringe the perpetuall virginitie of the virgin Marie out of this place as if she had more sonnes beside Christ. The third thing is what benefit Iames had by beeing the Lords brother Answer He is here called the Lords brother only for distinctions sake in respect of the other Iames the sonne of Zebedeus and this brother-hood doth not make him the better Apostle or
the better man Outward things doe not commende vs to god And it is the spirituall kindred by meanes of faith and our new birth that bringes vs into fauour with God Mathew 12. 49. 20 Nowe the things which I write I speake before God I lie not Before Paul hath auouched sundrie thinges of himselfe that he preached in Arabia Damascus that he went thence to Ierusalem that he did not learne the Gospell there of Peter Iames or any other Apostle Now some men might happily say that these sayings of his are but false and fabulous auochments therefore in this verse Paul defends himselfe and iustifies his owne sayings by a diuine testimony The wordes containe 2. partes An answer to an obiection concealed on this manner I may be thought to lie but indeede I lie not The second is a confirmation by oath Before God I speake it Touching the first parte there be two pointes to be handled what is a lie And whether it be a sinne or no A lie is when we speake the contrarie to that we thinke with an intention to deceiue More plainly in a lie there be 4. thinges the first is to auouch and affirme that which is false The second is to speake with a double harte Psal. 12. 2. That is to speake against knowledge and conscience as when a man saith that is true which he knowes to be false or that is false which he knowes to be true This makes a lie to be a lie and this distinguisheth an vntruth from a lie For here it must be obserued that a man may speake that which is false and not lie namely if he speake that which is false thinking it to be true For then though he erre and is deceiued yet he speakes not against conscience and consequently he speakes no lie Againe a man may speake that which is true and yet lie for if he speake that which is true indeede and speake it as a trueth and yet thinke it to be false he lies indeed because he speakes the truth against his conscience The third thing in a lie is a minde or intention to deceiue or hurte For in the ninth commandement that is a false testimonie that is against our neighbour The 4. pointe is that he which speakes that which is false vpon a vanitie of minde without reasonable cause is a lier Thus bosters flatterers are liers And these are the things which concurre in the making of a lie For the better conceiuing of the nature of a lie we must put difference between it and sundrie other things incident to speach First we must put difference betwene a lie and a Parable or figure In a parable indeed there is something supposed or fained as for example when the trees are brought in conferring and consulting aboute their king Iud. 9. 8. neuerthelesse a parable is farre from falsehoode or lying for by things fained it signifies and declares an vnfained truth Againe difference must be put betwene a lie and the concealement of a thing for it is one thing to speake against our knowledge and another to speake that which we knowe And concealements if there be a reasonable cause and if it be not necessary for vs to reueale the thing concealed are not vnlawfull Thus Abram speakes the truth in parte calling Sara his sister and conceales it in part not confessing her to be his wife Gen. 12. 10. Thus Samuel by Gods appointment reueales that he came to Gilgall to offer sacrifice and conceales the annointment of Dauid that he might saue his life 1. Sam. 16. 5. Ionas preaches that Niniue shall be destroyed within 40. daies and he conceales the condition of repentance The like did Isaie to Ezechias Isa. 38. 1. Thirdly a difference must be made between lying and fayning which some call simulation not dissembling but rather sembling if I may so terme it And that is when something is spoken not contrary but beside or diuers to that which we thinke And this kind of fayning if it be not to the preiudice of truth against the glory of God and the good of our neighbour haue some conuenient and reasonable cause is not vnlawfull It was not the will and counsell of God to destroy the Israelites for their idolatrie And he doth not speake vnto Moses any thing contrary to his will but something that is beside or diuers vnto it when he saith let me alone that my wrath may waxe hoâ—â— and I may destroy them Exod. 32. 10. And this he spake that he might stirre vp Moses to feruencie in praier for the Israelites and the Israelites to vnfained repentance Iosua hauing besiged Ai meant not to flie yet doth lie faine a flight that he might draw his enemies out of the citie destroy theÌ„ Ios. 8. 5. There is a kind of deceit called dolus bonus that is a good deceit and of this kind was the act of Iosua Thus Physitians for their good vse to deceiue the senses of their impotent patients Thus pareÌ„ts insinuate vnto their childreÌ„ terrible things of the beare and bull-begger that they may keepe them from places of hurt and danger And this may be done without fault for it is one thing to contrary the truth and an other to speake or doe something diuerse vnto it without contrariety The second point is whether to lie be a sinne or no the answer is yea For euen in this place Paul puts lying from himselfe and that with an oath The deuill is said to be the author of all lies Ioh. 8. And it is Gods commandement that we should put away lying Eph. 4. 25. It is obiected that the sporting and officious lie is not against charitie to the hurt of any but for the good of men I answer first though it be not to the hurt of our neighbour yet is it to the hurt and preiudice of trueth Secondly they are deceiued to whom these lies are told Thirdly he hurts himselfe that tels a lie though it be for the good of men for when he speakes the truth indeede he is lesse beleeued Lastly though these kind of lies seeme to be good in respect of their ende yet are they not good in respect of their nature and constitution For in speaking there should be a conformitie and consent betweene the tongue and the minde which is not when any lie is vttered Secondly it is obiected that the Egyptian Midwiues saued the male children of the Israelites and Rahab the spies by lying Exod. 1. 19. Ios. 2. 5. and that they are commended for this I answer we must distinguish the worke done from the ex equution of the worke The worke in sauing the children and the spies was a fruite of faith and the feare of God and it is coÌ„mended but the manner of putting these workes in exequution by lying is not approoued If it be said that faith and the feare of God cannot stand with a manifest sinne I say againe that faith and the feare of
God are imperfect in this life and therefore they are ioyned with many frailties and actions of faith are mixed with sundrie defects and sinnes Now then we are to be exhorted to make a conscience of lying and to speake the trueth from our hearts And there be many reasons to induce vs to the practise of this dutie First it is Gods commandement Iam. 3. 14. Secondly lying is a conformitie to the deuill and by truth we are made conformable to God who is truth it selfe Thirdly we are sanctified by the word of truth Ioh. 17. 17. and guided by the spirit of truth and therefore we are to detest lying and deceit Fourthly truth is a fruit of Gods spirit Gal. 5. and a marke of Gods child Psal. 32. v. 2. he hath the pardon of his sinnes in whose spirit there is no guile and Psal. 15. 2. he shall rest in the mountaine of God who speakes the truth from his heart Lastly destruction is the lyers reward Psal. 5. 6. God will destroy them that speake lies and they must haue their portion in the lake that burnes with fire and brimstone Reuel 22. 15 Thus much of the answer to the obiection now followes the confirmation by oath before God Here it may be demanded how these words can be a forme of swearing Ans. In an oath there be foure things The first is an Asseveration of the truth The second is Cenfession whereby the partie that is to sweare acknowledgeth the power presence and wisdome of God in searching the heart and that he is both witnes iudge of all our doings The third is Invocation of God that he would be a witnesse with vs and to vs that we speake the truth The last is Imprecation that God would be a iudge to take reuenge vpon vs if we lie Now then the forme of an oath is a certen forme of wordes in which not all but some of the principall parts of an oath are expressed and the rest concealed and yet to be vnderstood Ierem. 4. 2. there is the forme of an oath The Lord liueth and here onely confession is expressed The forme of swearing I call God to witnesse to my soule 2. Cor. 1. 23. expresseth the third part namely inuocation The words Ruth 2. 17. The Lord doe thus and thus vnto me is an Imprecation The common forme The Lord thee helpe through Iesus Christ is partly praier and partly imprecation And the forme in this place is directly a confession that God is present to witnes and iudge the truth Thus commonly in all formes of oaths one part is expressed and the rest are infolded Here first we learne that the forme of an oath is to be plaine and direct in the name of God and not indirect or oblique in the name of the creatures Gods name concealed And it is the flat commandement of God Math. 5. 34. It is alleadged that Paul 1. Cor. 15. 31. sweares by his reioycing in Christ. I answer the words of Paul by my reioycing are not an oath but an obtestation for the meaning of his wordes is this that his sorrowes and afflictions which he indured for Christ would testifie if they could speake that he died daily Thus Moses called heauen and earth to witnes without swearing for in an oath the thing by which he sweares is made not onely witnes but also iudge Neuerthelesse it is not vnlawfull to name the creatures in the forme of an oath if they be considered as pledges presented vnto God that he should punish vs in them if we lie Thus Paul sweareth I call God to witnes to or vpon my soule Here they are to be blamed whose common fwearing is by the creatures as by their faith by their troth by the Masse Marie by this bread by this drinke c. Secondly here we learne to vse an oath onely in the case of extremitie namely when a necessarie truth is to be confirmed whē this cannot be don by any reason or proofe to be foūd among men vpon earth then may we flie vnto heauen for proofe and make God our witnes Thus Paul confirmes his owne calling when all other proofes failed And it must further be obserued that in extremities he vseth an oath but seldome This seemes to condemne their wickednes that crie at euery word in their common talke before God before God Thirdly before we sweare we are to vse great meditation consideration and preparation and therefore Paul in swearing vseth a word of attention and saith Behold I speake it before God This condemnes the rash and customable swearing of men in their common talke who also in that they commonly and rashly sweare commonly forsweare themselues In that Paul confirmes his writings by oath it appeares that they are of God For if he had sworne falsly God would haue taken reuenge vpon him and his writings before this which he hath not done Whereas Paul saith Before God I speake it he teacheth vs after his owne example to bring our selues into the presence of God to walke before him as Enoch did Gen. 5. 22. and as Abraham was commanded Gen. 17. 1. and to doe whatsoeuer we doe as in the sight and presence of God and to be afraid to sinne because of his presence This is the true feare of God and this is the right practise of religion 21 After that I went into the coasts of Syria and Cilicia and I was vnknowne by face to the Churches of Iudea which were in Christ. 22. But they had heard onely some say He which persequuted vs in times past now preacheth the faith which before he destroied 23 And they glorified God in me Here Paul answers an other obiection which may be framed thus Though Paul learned not the Gospel of the Apostles at Ierusalem yet might he happily learne it of them in other Churches of Iudea To this Paul answers three things The first is that he went from Ierusalem into Syria and Cilicia The second that he was not knowne in person to the Churches of Iudea but onely by hearsay and he sets downe the report that went of him The third is that the Churches of Iudea did not disgrace and slander him but they glorified God for him Of these in order For the first that Paul went from Ierusalem straight into Syria and Cilicia the regions of the Gentiles there be two causes One because Paul was ordained specially to be the Apostle of the Gentiles Act. 9. 15. Rom. 15. 16. The second because Cilicia was his owne countrey for he was borne in Tarsus a towne in Cilicia and his loue to his countrey no doubt was great For in the like case he could haue wished himselfe to be accursed for his countrimen the Iewes From this first answer I gather two things First if any Apostle aboue the rest be the Pastour and vniuersall Bishop of the Church ouer the whole world it is Paul and not Peter because he specially was ordained to teach and conuert the nations The second is
that Pauls often and daungerous iourneies must teach vs to attend on our callings with care and diligence and not to be dismaied with the troubles that shall befall vs. The second answer that Paul was knowne to the Christian Iewes not by face but by hearsay this may seeme strange considering Paul was at Ierusalem and trauailed through Iurie into Syria and Cilicia but it is the truth and the reason of it is plaine The office of an Apostle is not to build vpon the fouÌ„dation of an other or to succeede any man in his labours but to plant and found the Church of the new Testament where Christ had not bin preached or named Rom. 15. 20. In this the Apostles differ from all the Ministers of the new Testament whatsoeuer And this is the cause why Paul was not knowne to the Churches of Iudea And here we see that Succession which the Papists magnifie is not alwaies a note of the true Church and the true Ministerie For the ministerie of the Apostles and the Apostolicall Churches wanted it And this is for the greater commendation of them Againe it is said that Paul was not knowne to the Churches of Iudea which were in Christ. Where let it be obserued that 4. yeares after the ascension of Christ the Apostles had gathered and planted sundrie Christian Churches in Iudea This greatly commends the efficacie and power of the Gospel For hardnes of heart had ouerspread the nation of the Iewes and they had reiected and crucified the Lord of life And thus that is verified which Christ saith that his Disciples beleeuing in him should doe greater things then he had done Ioh. 14. 12. for he by preaching did not conuert multitudes of the Iewes and range them into Churches as the Apostles did Here againe we see that the Gospel by means of the corruption of man is an occasion of diuisions For after the gospel was preached by the Apostles there arose a diuision of Churches among the Iewes Some were Churches in Christ and some out of Christ namely the Synagogues which refused Christ. We may not therfore nowe a daies take offence if schismes and dissentions followe where the Gospel is preached it is not the fault of the Gospel it is the fault of men That Paul might the better shewe that he was known to the Churches of the Iewes onely by heare-say he expresses the report that went of him Hence I gather it is not vnlawfull to tell and heare reports or newes so be it they be not to the preiudice of the trueth of the glory of God and the good name of men Nay it is commendable to report and heare newes that concernes the increase of Gods kingdome and the conuersion of wicked men In the report two things areÌ„ set downe what Paul did He once persecuted vs and destroyed the faith what he now doth He preacheth the Gospel By this we see that verified which Isai foretold that the lyon the wolfe the lambe c. should peaceably liue togither Againe here we see that all things vpon earth are subiect to change and alteration so as it may be said heretefore it was thus and thus but nowe it is otherwise Therefore in miseries we may not be ouer-much grieued for they are changeable and in earthly things we may not reioyce ouer much because they are mutable and subiect to daily alterations Our speciall care must be to auoide eternall and vnchangeable euils as death and the cause of death namely sinne and to purchase to our selues the good things which are euerlasting namely the fauour of God and euerlasting life Furthermore the thing which Paul aimed at in persequuting the Church is to be considered and that was that he might destroy the faith By faith we are to vnderstand the doctrine of the Gospel and with all the vertue or gift of faith whereby it is beleeued for the deuill his instruments seeke the ouerthrow of both Christ saith Satan desired to sift his Disciples that is to sift all their faith out of their hearts and to leaue nothing in theÌ„ but chaffe Luk. 22. 32. Here then it may be demanded whether faith may be lost specially in the children of God in the time of temptation and persecution I answer thus There be three degrees of faith The first consists in two things knowledge of the Gospel and Assent to the trueth of it This faith the deuils haue and it may be lost and beleeuers by this faith may quite fall away The second kind of faith containes knowledge assent a taste or ioy in the goodnesse of God a zeale to the word of God and apparent fruits of holinesse This faith also beeing better then the former may be lost in the daies of persecution and beleeuers by this faith may fall quite away Luk 8. 13. The third faith called the faith of the Elect containes three parts knowledge of the Gospel assent to the trueth of it and apprehension whereby we doe receiue and apply Christ with his benefits to our selues or the promise of remission of sinnes and life euerlasting This faith may be greatly wasted for things appertaining to it may be lost as boldnesse to come vnto God the sense or feeling of spiritual ioy and such like Againe it may be buried for a time in the heart and not shew it selfe either by fruits or any profession and in respect of the measure of it it may be lessened and maimed and if we respect the nature of it it is as apt to be lost as any other grace of God for there is nothing by nature vnchangeable but God Neuerthelesse where this faith is in trueth it is neuer by affliction and temptation put out or exstingnished because God in mercie confirms it by newe grace Christ saith to Peter I haue prayed for thee that thy faith faile not Luk. 22. 32. And this priuiledge haue all the godly for God promiseth that they shall not be tempted aboue their strength 1. Cor. 10. 13. Indeede persecutors are said to destroy the faith because this is their intent and they indeauour to doe what they can but God preuents their desires by establishing true faith that it may not vtterly faile It may be obiected to the contrarie on this manner The child of God may faâ—l into persecution and denie Christ by this fall he is guiltie of a grieuous offence beeing guiltie he hath not pardon of his offence and beeing without pardon he is without faith Touching guiltinesse I answer thus The child of God when he falls is indeed guiltie but howe Guiltie in respect of himselfe or as much as in him lies because he hath done that which is worthy of death and he hath done all he can to make himselfe guiltie But he is not guiltie to condemnation because God on his part doeth not breake off the purpose of adoption and adiudge him to wrath Secondly touching the pardon of his offence I answer thus In pardon there be foure degrees the degree
is the time when in these words then after fourteene yeares Here two questions are to be demaunded The first is of which of his iourneies must this be vnderstood for he made fiue iournies to Ierusalem The first from Arabia the second when he and Barnabas were sent by the Church of the Gentiles to carrie almes to Ierusalem the third when he went to the Councell at Ierusalem the fourth when he went vp for the keeping of his vowe the last is mentioned Act. 19. 21. Answ. These words are not spoken of the first for that was but three yeares after his conuersion neither can they well be vnderstood of the second because Paul then was sent by the Church and therefore he went not by reuelation And they cannot well be vnderstood of the third for then Paul would here haue mentioned the Councell of Ierusalem whereof he was a principall member specially seeing he hath occasion so to doe and it serued much for his purpose The fourth fifth iourneys were after a longer time then fourteene yeares It is likely therefore that this iourney here mentioned and described by Paul is none of the fiue mentioned by Luke but some other The second question is When these fourteene yeares must beginne Ans. It is vncerten Some thinke they must beginne at his conuersion some three yeares after when Paul went first to Ierusalem and either may be a truth None must here take offeÌ„ce For though circumstances of time and place beeing things of lesse moment cannot alwaies be certenly gathered yet histories for their substance and doctrines pertaining to saluation are plainly set downe And here we are put in minde to be content to be ignorant in some things because the spirit of God hath more darkly expressed them or againe because we cannot by reason of our blindnes gather them The third point is concerning the companions of Paul in this iourney namely Barnabas and Titus And Paul takes them with him that they might be witnesses to the Iewes of the doctrine he taught among the Gentiles and againe to the Gentiles of the consent that was betweene him and the rest of the Apostles For the law of God is that euery matter shall be established by the testimonie of two or three witnesses Hence we learne that if a question arise of the doctrine which is deliuered in the publike Ministerie then the hearers that are able to iudge must be witnesses and the triall is to be made by them Thus saith Christ in the like case Why aske ye me aske them that heard me Ioh. 18. 21. Therefore great care and circumspection is to be had of things publikely deliuered Againe whereas Paul makes Barnabas a Iew and Titus a Gentile his companions we are taught to imbrace with a brotherly loue not onely the men of our owne countrey but also such as be of other nations specially if they beleeue For then they are all children of one father and pertaine all to one familie and there is no difference of nations now It is a fault therefore that men of one nation carrie in their hearts a generall dislike and hatred oftentimes of them with whome they deale and conuerse and that because they are of such or such countries The fourth point is the cause of his iourney in these words and I went by reuelation Here we are taught that for the iournies we make we are to haue some good and sufficient warrant though not a reuelation yet a commandement or that which counteruailes a commandement as when we trauaile by vertue of our callings When Noe had made the Arke he enters into it at Gods commandement he abides in it and when the earth was in part dried he presumes not to goe out till the Lord bad him Here three sorts of men are to be blamed Pilgrimes that trauell to Ierusalem or other countries in way of merit or religion For they haue no warrant Secondly trauellers that goe from countrey to countrey and out of the precincts of the Church vpon vaine curiositie to see fashions Such when they trauell from their own countries yet they trauell not from their vices but rather goe deeper into them and come home againe with many bad and corrupt fashions The last are beggers Rogues that passe from place to place that they may'l ue in idlenes vpoÌ„ the sweat of other mens brows Thus much of the iourney now followes the Conference in these words and I communicated c. Here generally I gather that Conferences both priuate and publike are laudible and to be maintained specially when they tend to the maintenance of vniâ—ie and consent in doctrine The Papists blame vs Protestants for condemning Conferences as they say and Councells But they doe vs wrong Indeede the Councell of Trent we reiect and condemne For in it against all equitie the Pope was both partie and iudge In it there was no libertie to make triall of truth For nothing was propounded but by the liking and consent of the Pope Againe the whole Councell consisted of such as were of the Italian faction whose faith was pinned on the Popes sleeue Neuerthelesse we allow all Christian Councells lawfully gathered and we desire there might be a Generall Councell for the triall of truth and for the staying of vnsetled minds these three caueats beeing remembred One that the Councell be gathered by Christian Princes to whom the right of calling a Councell belongs The other that the Pope be no iudge but a partie The third that Christ in his word be the iudge and that the Delegates in the Councell be but as witnesses determining all things by the written word In this conference we are first to consider the manner of conferring which was vsed Paul saith he communicated with them that is he laid downe vnto them and expounded the Gospel which he preached and this he did priuatly that is with the Apostles one by one in plaine and familiar manner as one friend doth with an other Therefore for the maintaining of this conference there was no assembly made neither was there any disputation held Onely Paul declares his doctrine and they giue assent Hence it appeares that Paul doth not submit the truth of his doctrine to triall For he was resolued of it and he accursed him that taught otherwise but his intent was to seeke the approbation of the Apostles that he might stop the mouth of his aduersaries The second point is the matter of the conference and that is the Gospel which Paul preached Here the Papist gathereth that the Church is the iudge in all questions pertaining to religion and the word because it is here the thing that is iudged I answer first that they gather amisse For Paul doeth not here submit the Gospel which he preached to the iudgement of the Church of Ierusalem And it is false which they teach for the soueraigne Iudge of all questions and controuersies in religion is Christ alone The power to determine and resolue in cases
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
the naturall obseruation of the law without the death of Christ. But it is false which they say For Paul here speakes against Christian Iewes who ioyned the law and the Gospel and looked to be iustified both by Christ and by the works of the law and not by workes of the law done by strength of nature but by works of grace CHAP. III. 1 O foolish Galatians who hath bewitched you that ye should not obey the truth to whome Iesus Christ before was described in your sight and among you crucified THat we may see how this chapter depends on the former we must repeat the principall argument of the Epistle If I was called of God my doctrine be true then ye should not haue reuolted to an other Gospel but I was called of God and my doctrine is true therefore ye should not haue reuolted to an other Gospel The first part of the minor that Paul was called of God was handled in the first and second chapters The second part that his doctrine is true is handled in the third fourth and fifth and is propounded in this verse Moreouer the Conclusion of the argument set downe Chap. 1. v. 6. is here againe repeated namely that the Galatians should not haue reuolted to an other Gospel And withall Paul here notes the causes of their Reuolt and they are two One is follie O foolish Galatians The other is the deceit of false teachers who hath bewitched you Whereas Paul saith O foolish Galatians that we mistake not his example three questions may be demanded The first is In what respect he giues this hard iudgement against them Ans. Three things are subiected to Iudgement the doctrines of men the liues of men and the persons of men Doctrines are to be iudged by the word and the liues of men yet ordinarily the persons of men are not to be iudged For the saying is true that three things are not subiect to iudgement the Counsels of God the Scriptures and the persons of men And in this place Paul giues iudgement not against the Galatians themselues or against their persons but against their new conceiued doctrin and against their practise in Reuolting The second question is whether this iudgement be righteous and true iudgement Ans. It is because it is vpon good ground For first of all Paul giues this censure by vertue of his calling because his office was to reprooue and correct vice Tit. 1. 9. and 2. 15. Secondly it was in truth For indeede they ouerturned the passion of Christ and therefore he could not call them lesse then fooles Thirdly this iudgement was giuen in loue For Paul intended and desired nothing in this speach but their good and amendment Vpon like grounds Isai calls the Israelites people of Sodome and Gomorrha Isa. 1. Christ calls the two disciples foolish and slow of heart to beleeue Luk. 24. 25. Paul calls the Cretians lyers and slow bellies Tit. 1. 12. But Matth. 5. 22. may be obiected where he is said to be in danger of a Councill that saith Thou foole Ans. The place is to be vnderstood of them that charge men with follie with a mind to reproch them and in way of reuenge which Paul in this place doth not The third question is whether we may vse like iudgement against men Ans. Vpon like grounds we may if we haue a warrant and calling from God so to doe For all iudgement is Gods Rom. 14. 10. if this iudgement be in truth if it be in charitie for the amendment of the parties and for the good of others Otherwise if these grounds faile vs we may not giue iudgement against any man but must follow the iudgement of charitie which thinks no euill hopes the best and construes all things in the best part 1. Cor. 13. To come to the second cause Paul saith Who hath bewitched you that is who hath deceiued you as if ye were bewitched by some inchantments Here Paul takes it for a confessed truth that there is witchcraft and witches And that we may the better conceiue his meaning two questions are to be propounded The first is what is the witchcraft here meant Ans. It is a Satanicall operation whereby the senses of men are deluded For the deuill can by certaine meanes delude and corrupt the phantasie or the imagination and cause men to thinke that of themselues which is otherwise There is a disease called Lycanthropia in which the braine beeing distempered men thinke themselues to be wolues and carrie themselues as wolues And in this disease the deuill hath a great stroke Againe the deuill can delude the outward senses as the hearing and the sight Thus Iannes and Iambres turned their roddes into serpents before Pharaoh and brought frogges by deceiuing the eye and not in truth Exod. 7. and 8. Thus the witch of Endor made a counterfeit of Samuel to rise out of the earth 1. Sam. 28. The second question is if this witchcraft be an operation of Satan howmen should be said to doe it for Paul saith who or what man hath bewitched you Ans. Men doe it by league and confederacie with the deuill The inchanter charmes by ioyning societies Psal. 58. 5. The deuill seekes whome he may deuoure and therefore where he finds a fit person to worke vpon he infinuates and offers himselfe And after men be in league with him he hath a word and sacraments for them as God hath and he requireth faith as God doth And looke as theeues some lie in the way some in the wood and they in the way when a bootie comes giue a watchword to the rest and then all are at hand together Euen so when men in league with the deuill vse charmes imprecations curses praises superstitious inuocations according to his appointment and other Satanicall ceremonies a watchword is likewise giuen vnto him and he is straight at hand to doe the intended feate Thus and no otherwise are men said to bewitch or delude the eye That which Paul saith to the Galatians if he were now liuing among vs he would likewise say to vs O foolish nation who hath bewitched you We are wise in matters of the world but in matters concerning the kingdome of heauen the most of vs are fooles besotted and bewitched with worldly eares and pleasures without sense in matters of religion like a peece of waxe without all forme fit to take the forme and print of any religion And we must take heede least this our foolishnes and intoxication of our senses lead vs headlong to perdition And therefore we must learne the way of life in humilitie Psal. 25. 9. We must obey it and in obedience we shall learne it Ioh. 7. 17. We must as heartily loue the word of God as in minde we conceiue it least by not louing of it we be giuen vp to strong illusions to beleeue lies 2. Thess. 2. 10. Lastly we must pray to God to be taught and guided by his word and spirit in things pertaining to
pray for this gift at Gods hand For power to suffer is the gift of God Phil. 1. 29. and we must obserue the commandement of God not to feare the terrours of men Reu. 2. 10. 1. Pet. 3. 14. And for this cause we must as Peter saith sanctifie God in our hearts beeing assured by our faith of the presence protection and prouidence of God When Paul saith Haue ye suffered so many things he shewes that we must endure manifold miseries in this life Iacob said to Pharao his daies were few and euill Many are the afflictions of the righteous Psal. 34. 20. Christ saith Take vp thy crosse euery day Luk. 9. 23. and thereby he signifies that euery new day that comes ouer our heads we must looke for a new crosse And for this cause it is not enough to be patient for a fit but we must shew all patience and long suffering and that with ioyfulnes Col. 1. 11. When Paul saith Haue ye suffered so many things in vaine he signifies that our sufferings are of great vse vnlesse our sinnes be the hindrance It may then be demanded what is the vse of our sufferings The Papists answer that in our baptisme or first conuersion Christ sufferings doe all abolish the whole fault and punishment but if we sinne after our conuersion then they say Christs sufferings abolish the fault and the eternall punishment and our owne sufferings abolish the temporall punishment But this doctrine leslens and obscures the mercie of God and it must be obserued that Paul holds all their sufferings to be in vaine that seeke remission of sinnes or iustification in any thing out of Christ. Now we for our parts make fiue other vses of our sufferings First they serue for triall of men that it may appeare what is hidden in their hearts Deut. 8. 2. Secondly they serue for the correction of things amisse in vs. 1. Cor. 11. 23. Thirdly they serue as documents and warnings to others specially in publike persons thus Dauid suffers many things after repentance for his murther and adulterie Fourthly they are markes of adoption if we be content to obey God in them Heb. 12. 7. Lastly they are the troaden and beaten way to the kingdom of heauen Act. 14. 23. When Paul saith If they be in vaine we are to obserue his moderation He reprooues and terrifies the Galatians yet so as he is carefull to preserue the hope of mercie in them and the hope of their amendment in himselfe The like hath bin the practise of the Prophets Ionas preacheth yet fourtie daies and Niniuie shall be destroied but withall he addes It may be the Lord will repent and turne from his fierce wrath Ion. 3. 9. Peter saith to Simon Magus Thou art in the gall of bitternes but withall he addes Pray God that the thought of thy heart may be forgiuen thee Act. 8. 21. See the like Ioel 2. 14. and Amos 5. 15. And thus are Ministers of the Gospel to delay and qualifie their reproofes and censures 5 He therefore that ministreth to you the spirit and worketh miracles among you doth he it by the works of the law or by the hearing of faith These words are a repetition of the second verse whence the exposition must be fetched The words and worketh miracles among you are added and they carrie this meaning That God gaue to the Galatians not onely the spirit of adoption but also other extraordinarie gifts of the spirit as to speake with strange tongues to cure diseases and such like Repetitions in Scripture are not idle but of great vse and signifie vnto vs the necessitie of the thing repeated and the infallible certentie of it The substance therefore of this verse must carefully be remembred and that is this Ye receiued the spirit by my doctrine therefore it is true and of God The argument is of great vse For by it we come to an infallible assurance of the Certentie of the Scriptures and of true religion deriued thence The Galatians are now reuolted from Pauls doctrine and they erre in the foundation and yet Paul saith in the time present He that ministreth the spirit vnto you Hence it appeares that falls of infirmitie in the child of God doe not vtterly extinguish the spirit but onely grieue or make sadde the spirit Againe Paul here teacheth that God is the onely and proper author of miracles For he that ministreth the spirit worketh miracles namely God A miracle is a worke aboue the strength of natureâ— therefore it can be effected of none but the author of nature It may be obiected the Apostles Prophets and others had a gift to worke miracles Iosua commanded the sunne to stand Ios. 10. 12. and Elias commanded fire to come downe from heauen 2. king 1. Ans. God neuer gaue to any man power to worke and effect a miracle either mediately or immediately The gift was the faith of miracles The faith was grounded vpon reuelation and the reuelation was that God himselfe would worke such or such a miracle when they praied commanded or imposed hands Men therefore properly are but the mouth of God and messengers to signifie what he will doe Againe it may be obiected that the deuill can worke miracles Ans. He can worke a wonder or things extraordinarie in respect of the ordinarie course of nature Thus he caused fire to fall from heauen and he caused vlcers to arise in the bodie of Iob and that true vlcers And this he did by the force of nature better knowne to him then all the world But as for a true miracle that exceedes the strength of nature he cannot possibly doe it no not Christ himselfe as man though he be exalted aboue all men and angels By this we see that they are deceiued who thinke that the deuill can make raine thunder and lightning Indeede when the matter of raine and thunder is prepared by God he can hasten it and make it more terrible but raine and thunder he cannot make for that is indeede as much as any miracle Againe it is a falsehood to thinke that Alchimists are able to turne baser mettals into gold For it is a worke of creation to turne a creature of one kind into a creature of an other kind It is also as foolish to imagine that witches by the power of the deuill are able to turne themselues into catts and other creatures None can doe this but God that made the creature Here againe we see the vse of miracles that is to confirme doctrine in the Apostolike Churches That their vse is further to confirme doctrine euen at this day it cannot be prooued Lastly here in the Galatians we see what an easie thing it is to fall from God from our faith and allegiance to him They were taught by Paul they had receiued the spirit of adoption they were enabled to worke miracles and yet for all this they fall away to an other Gospel They must be a looking glasse to vs. In peace we
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
blessed in himselfe and giuing blessednes to all other And the beleeuers that were before Christ or after him are the â—eede of Abraham in respect they are set into Christ who is principally the seede mentioned in this text When Paul saith ordained by Angels in the hand of a Mediatour he makes a declaration of that which he had saide before by an Euident signe on this manner That the law serues to discouer transgressions it appeares by this that the Iewes could not abide to receiue the law immediatly from God but it was deliuered by Angels and receiued by the hand of a Mediatour and this argues mans guiltines and his disagreement with God because a Mediatour is of two at the least and of two beeing at difference betweene themselues The law is said to be ordained or disposed by Angels because they were attendants on God in the Mount when the law was deliuered Secondly they were witnesses and approouers of the deliuerie Thirdly it may be the voice of God whereby the law was published in the hearing of all the Israelites was vttered and pronounced by the ministerie of Angels for the holy Ghost saith the word spoken by Angels was stedfast Hebr. 2. 2. that is the law It may be said all this prooues not that Angels ordained the law Ans. Often in Scripture the worke or action of the principall Agent is ascribed to the instrument or minister The Saints are saide to iudge the world 1. Cor. 6. whereas indeede they are no more but witnesses and approouers of this iudgement In the same manner Timothie is said to saue himselfe and others 1. Tim. 4. 16. The last trumpet is sounded by Angels Matth. 24. 31. and it is called the voice of an Archangel and the trumpe of God 1. Thess. 4. Moreouer Paul saith the law was deliuered by the hand of a Mediatour that is of Christ as some thinke but that cannot be for the hand of a Mediatour signifies the ministerie and seruice of a Mediatour and this seruice is inferiour to the seruice of Angels because the law was deliuered by Angels and receiued of them by a Mediatour Therefore the Mediatour here mentioned is Moses who stood betweene the people and God in the deliuerie of the law Deut. 5. 5. It may be obiected that there is but one Mediatour Christ 1. Tim. 2. 8. Ans. Mediatour of reconciliation is onely one and that is Christ and Moses is a Mediatour onely in the relating and reporting the law from God to the Israelites Paul addes that a Mediatour is not of one that is that euery Mediatour is of two at the least and of two at variance and disagreement And he saith further that God is one that is alwaies the same and like himselfe without change And the reason of the speach is this Paul hath taught that the law was giuen by a Mediatour and that this declared a difference betweene God and man Now it might be said where is the fault in this difference and who is the cause of it Paul saith not God but man because God is alwaies one and the same The vse In that the law is for transgressions we are taught to examine and search our hearts and liues by the law of God Zephan 2. 1. Fanne you O nation not worthie to be loued Lam. 3. 40. Let vs search our hearts and turne againe to the Lord. That we may the better examine our selues foure rules must be obserued The first when any one sinne is forbidden in any commandement of the law vnder it all sinnes of the same kind are forbidden all causes of them and all occasions The second a commandement negatiue includes the affirmatiue and binds vs not onely to abstaine from euill but also to doe the contrarie good The third is that euery commandement must be vnderstood with a curse annexed to it though the curse be not expressed The fourth is that we must especially examine our selues by the first and last commandements For the first forbids the first motions of our hearts against God and the last forbiddes the first motions of our hearts against our neighbour though there be no consent to doe the euill which we thinke Paul saith of himselfe that the commandement Thou shalt not lust was it that especially humbled him Rom. 7. According to these and other rules which now I omit we must with speciall care examine our selues The want of this dutie causeth men to rot away in their sinnes without remorse or true repentance and it is the cause that so many men profit so little in hearing the word preached because they know not what sinne meanes neither can they search aright their consciences and liues Moreouer after we haue begunne to practise this dutie we must often as occasion shall be giuen renue it to the end Consider Dauids example Psal. 119. 59. Where Paul saith that the law is added till Christ we see that the Legall ministerie of death is abolished now and that we are vnder the Ministerie of the spirit and life And for this cause we in these last daies that are Ministers of the word must preach the doctrine of saluation plainly to the very consciences of men 2. Cor. 4. 1. Againe the people of these daies ought to abound in knowledge and their obedience should be answerable to the measure of their knowledge And if after much preaching in these daies of light the Gospel be hid as it is to very many who remaine still in ignorance and disobedience it is a fearefull signe vnto them of their condemnation 2. Cor. 4. 4. In that the law of God was ordained or deliuered by Angels we are put in minde to reuerence it and to esteeme it as a treasure Secondly we are to feare to breake the least commandement of the law because the angels that were ordainers of the law doe no doubt obserue the keepers and the breakers of it and are readie prest to be witnesses and reuengers against them that offend Steuen vpbraids the Iewes that the law was giuen by the dispensation of Angels and yet they brake it Act. 7. 53. Thirdly if thou offend and breake the law repent with speede for that is the desire and ioy of Angels They that deliuered the law reioice to see the keeping of it Lastly if thou sinne and repent not looke for shame and confusion before God and his angels Because Moses was a mediatour to the Iewes Papists gather that therefore Angels and Saints may be mediatours Ans. It sollowes not Moses was ordained a mediatour so are not they Moses was present with the Iewes and had fellowship with them whose mediatour he was Saints are absent in heauen and Angels though they be about vs haue no fellowship with vs. Moses was mediatour but once and that onely in one thing Saints are made continuall mediatours Lastly Moses was mediatour in relating reporting the law from God to the people Saints and Angels are made mediatours to relate and report our praiers and
of this world in ciuill societie the second is the regiment or the kingdome of heauen which stands in iustice peace of conscience ioy in the holy Ghost In the first estate there are sundrie differences of persons that beleeue some fathers and mothers some children some masters and seruants some magistrates and subiects In the second estate there are no outward differences of men but all are members of Christ and all one in him Thus must the text be vnderstood Obiect II. Beleeuers are gouerned by Gods spirit and therefore outward gouernment by magistrates is needlesse Answ. In the visible Church hypocrites are mingled with true beleeuers and they are not gouerned by Gods spirit but by the spirit of the deuill and therefore in respect of them ciuill authoritie is requisite Againe true beleeuers are but in part gouerned by the spirit for the time of this life And for this cause ciuill gouernment is requisite for the ordering of the outward man and for the protection of the Church Obiect III. They that are in Christ are freed from sinne and consequently from subiection which followes vpon sinne Answ. Subiection is either politique or seruile Politicke is when men are subiect for their own good and this was before the fall yeilded by Eve to Adam Seruile subiection when they are subiect for the good of their masters and this onely comes of sinne Againe subiection with ioy was before the fall subiection ioyned with paine and miserie followes vpon sinne Gen. 3. 16. The second question is whether bondage in which some are Lords others bond-men or slaues may stand with Christian religion Answ. It may in the countries where it is established by positiue lawes if it be vsed with mercie and moderation Righteons Abraham had in his owne house bondslaues Gen. 17. 13. God did permit the Iewes to buy the children of the Canaanites Leuit. 25. 45. Paul saith If any man be calied beeing a seruant or bondman let him not care for it 1. Cor. 7. 21. Obiect I. Be not seruants of men 1. Cor. 7. 23. Ans. That is in respect of conscience the subiection whereof must be reserued to God Obiect II. Christians haue libertie by Christ and where libertie is there may be no bondage Answ. Christians obtaine by Christ spirituall libertie in this life and bodily libertie in the life to come Obiect III. Bondage is against the lawe of nature Answ. Against the law of pure nature created in innocencie not against the lawe of corrupt nature the fruite whereof is bondage Obiect IU All are one in Christ therefore the difference of bond men and free-men must cease Ans. All are one in respect of the inward man or in respect of faith and fellowship with Christ but all are not one in respect of the outward man and in regard of ciuill order The sense then of the text is this There are distinctions of men in respect of nation some Iewes some Gentiles in respect of condition some bonde some free some rich some poore some in authoritie some in subiection c. in respect of sexe some men some women yet in Christ Iesus all are euen as one man The vse By this text we may expound another 1. Tim. 2. God would haue all men to be saued that is not all particular persons vpon earth but all kinds For here Paul saith all are one in Christ that is men of all nations of all conditions and of all sexes Againe the name Jewe apposed to Gentiles signifies not onely men of the tribe of Iuda but all circumcized persons of all tribes Rom. 2. 28. and thus it is all one with an Israelite And thus we see howe to expound the place of scripture 2. Chron. 21. 2. where Iehosaphat king of Iuda is called king of Israel The words Iuda and Israel are sometime opposed Iuda signifying the kingdome of the two tribes Iuda and Beniamin and Israel signifying the 10. tribes Sometimes againe they are Synonima and are put one for another as Psalm 114. 1 2. and in this text And Iuda at this time was indeed the true Israel of God and Iehosaphat without any fault in the text as some suppose is truely called king of Israel Thirdly they which are of great byrth and of heigh condicion must be pnt in mind not to be heigh minded nor to dispise them that are of lowe degree for all are one in Christ the obscure and base person hath as good part in Christ as the greatest men that be Therefore we may not swell in pride for outward things The king must not lift vp his hart against his brethren Deut. 17. 20. rich men saith Paul must not be high minded 1. Tim. 6. 17. Iob would not despise the cause of his handmaid Iob. 31. 13. Naaman a great man respected the counsell of his seruants 2. King 5. 13. Fourthly all beleeuers must be on hart and mind 1. Cor. 1. 10. In the kingdome of Christ the wolfe and the lamb dwell together Isai. 11. 6. And good reason for all are on in Christ. And we haue great cause to be humbled when schismes coutentions and differences arise in points of religion For that shewes that hypocrites are mingled with true beleeuers and that we are but in part as yet vnited to Christ. Lastly hence we learne not to hate any man but alwaies to carrie in mind a purpose to doe good to all by thought word and deed and to doe good to men in respect of their names their goods their liues And this wholy mind and purpose must alwaies beare sway in vs. there is no hurt in the mount of the Lord. Isai 1â— 9. Men turne their swords speares into mattocks sithes that are of the kingdom of Christ. Isai 2. 4. because they are one with Christ by the bond of on spirit v. 29. And if ye be Christs then are ye Abrahams seed and heires by promise Before Paul had taught v. 7. 8. 9. that all beleeuing gentiles were the children of Abraham and not the Iewes only Here he returnes to the same point againe and prooues it by a new Argument thus Christ is the seed of Abraham v. 16. and all gentiles beleeuing in Christ are parts of him and one with him therefore they also are children of Abraham and heires of all the blessings of God The intent of Paul in these words is to establish and confirme an argument which before he had vrged in this chapter against patrons of workes in the case of our iustification it may be framed thus As Abraham was iustified so are all they that beleeue in Christ instified for they are Abrâ—â—ams children and succeed him v. 29. but Abraham was iustified by faith without workes therefore all beleeuers in Christ are so iustified Let the Argument be obserued for it makes against the Papist who if he studie till his head and heartake shall neuer answer it In this verse Paul sets down the fruit and banefit that comes by the gift of adoption to
may they that lic now vnder the Apostasie of Antichrist be recouered Act. 15. 6. And the promise of God is that when two or three come together in his name he will be with them Matth. 18. Lastly the Ministers as here we see are to temper their gifts and speach to the condition of their hearers The Corinthians were babes in Christ and Paul feedes them with milke 1. Cor. 3. 3. to the Iew he became a Iew to the Gentile a Gentile that he might winne some 1. Cor. 9. 18. For this cause it were to be wished that Catechising were more vsed then it is of our Ministers For our people are for the most part rude and vncatechised and therefore they profit little or nothing by sermons A sermon to such persons is like a great loafe set before a child And it is no disgrace for learned Ministers in plaine and familiar manner to catechise for this is to lay the foundation without which all labour in building is in vaine Againe our ignorant people should be content euen in their old age to learne the catechisme for by reason of their ignorance they lie as a pray to the Atheist and Papist and in much hearing they learne little because they know not the grounds of doctrine that are vsually in all sermons And it is a fault in many that they loue to heare sermons which are beyond their reach in which they stand and wonder at the Preacher and plaine preaching is little respected of such The occasion of Pauls desire is in these words I doubt of you or thus I am in perplexitie for you and this Paul speakes as a mother in some dangerous extremitie in the time of her trauel as Rachel was in the birth of Benjamin Gen. 35. And the words carrie this sense I am troubled for your recouerie and I feare it will neuer be Here we learne how daungerous a thing it is to fall from grace though it be but in part For a man cannot recouer himselfe when he will We doe not the good we can vnlesse God make vs doe it Ezech. 36. 27. Cant. 1. 4. Ier. 31. 29. Therefore it is an Errour to thinke that we may repent and turne to God when we will as many suppose And this must be a warning vnto vs to preserue the good things that God hath put into vs and not to quench the spirit And though Paul doubt of the recouerie of the Galatians yet he spares not to send his Epistle to them and to vse meanes And thus in desperate cases we must vse the best meanes and leaue the successe to God Thus the Israelites when there was no other helpe went into the sea as into their death bedde or graue by faith staying themselues on the promise of god Heb. 11. 29. 2. Chron. 20. 12. That which Paul here saith may be saide of many among vs in whome Christ is not yet framed whether we respect knowledge or good life for they giue iust occasion of doubting whether they will euer turne to God or no. 21 Tell me ye that will be vnder the law doe ye not heare the law 22 For it is written that Abraham had two sonnes one by a seruant and an other by a free-woman 23 But he which was of the seruant was borne after the flesh and he which was of the free-woman by promise From the 8. verse of this chapter to the 20. verse Paul hath handled the conclusion of the principall argument of this Epistle touching the Apostasie of the Galatians and here he returnes againe to his former doctrine touching the iustification of a sinner by faith without the workes of the law and he confirmes it by an other Argument the summe and substance whereof is this Your libertie from the law w 〈…〉 prefigured in the familie of Abraham therefore ye are not bondmen to the law but freemen The argument is at large propounded and it hath foure parts a preface in the 21. verse an historie of Abraham and his familie vers 22. 23. the Application of the historie from the 24. verse to the 30. the conclusion v. 31. And first of the Preface Law the word law in the first place is taken properly for the morall and Ceremoniall lawe of Moses and in the second place for the bookes of Moses and namely for the booke of Genesis And in this sense the word is taken when Christ is said to expound the law and the Prophets Luk. 24. And sometime it signifies all the bookes of the old testament Ioh. 15. 15. Vnder the law to be vnder the lawe is to hold our selues bound to the fulfilling of the lawe and to looke for life eternall thereby Doe ye not heare the law that is ye read and heare indeede but ye vnderstand not the scope and drift of that which you read In this preface first Paul meetes with the pride of mans nature whereby the Galatians went about to establish their owne righteousnesse by the lawe when he saith ye that will be vnder the lawe c. with this pride were the Iewes tainted Rom. 10. 3. and the young Prince that came to Christ and said Good master what must I doe to be saued And the Papists of our time who will not be subiect to the iustice of God but set vp their owne iustice in the keeping of the law The like doe the ignorant people among vs who hold that they are able to fulfill the law and that they are to be saued thereby And when they say they looke to be saued by their faith they vnder stand thereby their fidelitie that is their good dealing Againe Paul here notes the seruile disposition of men that loues rather to be in bondage vnder the law then to be in perfect libertie vnder the grace of God This we see in daily experience All professe Christ among vs yet is it euen a death to the most to forsake the bōdage of the flesh Christ we professe yet so as we take libertie to liue after the lustes of our owne hearts When Paul saith doe ye not heare the lawe he notes the cause of our spirituall pride and of the seruile disposition before named namely ignorance in mistaking and misconceiuing the true scope of the law for the Galatians did not consider that Christ was the scope of the lawe but they supposed that the very obseruation of the lawe euen since the fall of man did giue life and iustifie This ignorance was to the Iewes as a vaile before their eies in the reading of the lawe 2. Cor. 3. 14. And this ignorance hath blinded the Papist at this day for he supposeth that the Gospell is nothing els but the lawe of Moses that Christ indeed is but an instrument to make vs keepers of the lawe and consequently sauiours of our selues In the historie of Abraham I consider three things the facte of Abraham in taking two wiues the Euent vpon this fact he had two sonnes by them the condition of these
our selues on Christ by faith Fourthly the law was written in tables of stone the Gospel in the fleshie tables of our heart Ier. 31. 33. 2. Cor. 3. 3. Fiftly the law was in nature by creation the Gospel is aboue nature and was reuealed after the fall Sixtly the law hath Moses for the mediatour Deut. 5. 27. but Christ is the mediatour of the new testament Heb. 8. 6. Lastly the law was dedicated by the blood of beasts Exod. 24. 5. the new Test by the blood of Christ. Heb. 9. 12. Here then falls to the ground a maine pillar in Popish religion which is that the law of Moses and the Gospel are all one law for substance and that the difference lies in this that the law of Moses is darke and imperfect and the Gospel or the law of Christ more perfect because he hath as they say added Counsells to precepts Againe the law they say without the spirit is the law properly and with the spirit it is the Gospel But all this is false which they teach For the two Testaments the law and the Gospel are two in nature substance or kind and the difference lies not in the presence or absence of the spirit And whereas the Papists make two iustifications the first meerely by grace the second by workes besides the two Testaments they must establish a third Testament compounded of both and it must be partly legall and partly Euangelicall otherwise the twofold iustification cannot stand For the law propounds onely one way of iustification and the Gospel a second The doctrine therefore that propounds both is compounded of both God did not approoue the polygamie of Abraham yet doth he vse it to signifie the greatest mysterie of our religion Here we see a great point of the diuine prouidence of God who ordereth and vseth well the things which he doth not approoue This is the foundation of our patience and a meanes of true comfort Ioseph thus comforts himselfe and his brethren that God ordered and disposed their bad enterprise to his and their good Gen. 45. 6 7. Here againe Paul sets downe two properties of the Testament of workes or of the law The first is that it came from mount Sina And here lies the difference betweene the law and the Gospel the law is from Sina the gospel from Sion or Ierusalem For there it was first to be preached and thence conueied to all nations Mich. 4. 1. Ezech. 47. 1. The second propertie of the law is that it gendreth to bondage because it maketh them bond men that looke to be saued and iustified thereby And this it doth by reuealing sinne and the punishment thereof which is euerlasting death and by conuincing all men of their sinnes and of their deserued condemnation In this respect it is called the ministerie of death 2. Cor. 3. 6. and Paul saith that after he knew his sins by the lawe he died and the lawe was the meanes of death vnto him Rom. 7. 10. Here is another difference between the law and the Gospel The lawe genders to bondage the Gospell genders to life For it is an instrument of the spirit for the beginning and confirming of our regeneration and saluation and so is not the law which is no cause but only an occasion of the grace of God in vs. Where as Ierusalem that now is is said to be in bondage as Sina and Hagar It is to be obserued that there is no Church in the world nor people which is not subiect to Apostasie For God had made great and large promises to Ierusalem Psal. 122. and 132. and yet for all this Ierusalem by refusing Christ and by establishing the iustice of the lawe is comne into bondage and depriues herselfe of the inheritance of eternall life Therefore it is a falshood which the Papists teach that the infallible assistance of the spirit is tyed to the Chaire and Consistorie of the Pope so as he and consequently the Church of Rome cannot erre Here againe we see what may be the future condition of England For it may be said of it hereafter England that now is is not that which it hath bin namely a maintainer of the Gospell of Christ. Therefore we must not be high minded but feare and now take heed of the first beginning of apostasie The holy Ghost Heb. 3. 12 13. set down the degrees thereof and they are fiue in number The first is the deceit of sinne the second is the hardening of the heart after men are deceiued by sinne the third is an euill heart which growes vpon hardnesse of heart the fourth is vnbeleefe whereby the word of God is called in question and the trueth thereof and after vnbeleefe followes a departure from God and Christ. That this may not be we must carefully avoid all the deceits of sinne as namely couetousnes ambition lust c. Againe as Agar figures the lawe so doth Ismael all iusticiaries that looke to be saued by the law Here then we see the condition of the world the greatest part whereof are Ismalites For the Turke and the Iewe looke at this day to be faued by their workes The Papist ascribes his conuersion not wholly to grace but partely to grace and partly to nature or the strength of mans will helped by grace And thus are they borne after the flesh as Ismael was And our common people though in shew they professe reformed religion yet indeed a great part of them are Ismaelites For they looke to be saued by their good seruing of God and by their good deeds and they little thinke on Christ and his merits And thus they depriue themselues of all title to eternall life Therefore it stands them in hand to condemne nature and the strength thereof and to renounce their owne workes and to rest onely on the promise of mercie for eternall saluation thus shall they be the children of the promise and heires of God Lastly in that Ierusalem is in bondage like Agar or mount Sina we see how vaine are the pilgrimages to the holy land how needlesse were the warres made for the recouery thereof 26. But Ierusalem which is aboue is free which is the mother of vs all Here Paul shewes what is figured by Sara namely the new Ierusalem which is the Catholike Church Heb. 12. 22 23. Reuel 21. 2. And it is here so tearmed because Ierusalem was a type thereof in sixe respects First God chose Ierusalem aboue all other places to dwell in Psal. 132. 13. And the Catholike Church is the companie of predestinate chosen to be a particular people to God Secondly Ierusalem is a citie compact in it selfe by reason of the bond of loue and order among the citizens Psal. 122. 3. In like sort the members of the Catholike Church are linked togither by the bond of one spirit Thirdly in Ierusalem was the sanctuarie a place of Gods presence and of his worship where also the promise of the seed of the woman was preserued
fruits of the spirit the hatred of our owne sinne the purpose of not sinning the feare of God and such like we must content our selues and waite for the fruition of further grace till the life to come Thirdly we must become waiters for the mercie of God and for life euerlasting Gen. 49. 18. Iud. v. â—1 For this cause we must doe as they doe which waite attend for some great benefit we must daily stand with our supplications knocking at the mercie gate to the death and we must daily prepare our selues against the day of death and it must be welcome vnto vs for then is the ende of all our waiting and attending The third point is by what are we to waite Paul saith We waite by faith Hence it followes that faith brings with it a speciall certentie of the mercie of God and of life euerlasting For men vse not to waite for the things whereof they are vncerten Waiting presupposeth certentie The Papists therefore that make speciall hope should also make speciall faith The last point is where is this waiting Paul saith in spirit Here obserue that all the exercises of Christian religion are to be in the spirit God must be worshipped in spirit Ioh. 4. 24. Rom. 1. 9. The heart must be rent and not the garment Ioâ—l 2. The inward motions of the spirit are of themselues the worship of God whereas our words and deedes are not simply but so farforth as they are founded in the renewed motions of the heart Men in our daies thinke they doe God high seruice if they come to Church heare Gods word and say some few praiers Indeede these things are not to be condemned yet are they not sufficient vnlesse withall we bring vnto God a renewed spirit indued with faith hope â—oue In the 6. verse Paul propounds three conclusions The first is this that externall and bodely priuiledges are of no vse and moment in the kingdome of Christ. Paul saith 1. Tim. 4. 8. Bodily exercise profiteth little and that godlines is profitable for all things It was a great priuiledge to be familiarly acquainted with Christ and to haue eaten and drunke with him yet is it of no vse in the kingdome of Christ. For of such Christ saith Luk. 13. 26. Depart from me ye workers of iniquitie It was a great priuiledge to be allied to Christ in respect of blood yet in the kingdome of Christ it is of no vse and therefore Christ saith He that doth the will of my father is my brother sister and mother Mark 3. 33. To conceiue and beare Christ was a great honour to the virgin Marie yet was shee not by this meanes a member of the kingdome of Christ but by her faith in him And if shee had not borne him in her heart as well as shee bare him in her wombe shee had not bin saued To prophecie or preach and that in the name of Christ is a great dignitie and yet many hauing this prerogatiue shall be condemned Matth. 7. 22. It may be alleadged that some outward exercises as baptisme and the Lords supper are of great vse in the Church of Christ. I answer the outward baptisme is nothing without the inward Not the washing of the flesh but the stipulation of a good conscience saueth 1. Pet. 3. 18. Circumcision is profitable if thou keepe the law Rom. 2. 35. By this we are taught not to esteeme of mens religion by their riches and externall dignities For the fashion of the world is if a man haue riches and honour to commend him for a wise vertuous and godly man This is foolishly to haue faith in respect of persons Iam. 2. 1. Secondly by this we are taught to moderate our affections in respect of all outward things neither sorrowing too much for them nor ioying too much in them 1. Cor. 7. 30. The second conclusion Faith is of great vse and acceptation in the kingdome of Christ. By it first our persons and then our actions please God and without it nothing pleaseth God It is the first and the greatest honour we can doe to God to giue credence to his word and from this flowes all other obedience to all other commandements Hence we learne First that we must labour to conceiue faith a right in our hearts by the vse of the right meanes the word praier sacraments as also in and by the exercises of spirituall inuocation and repentance This beeing done we must rest vpon the bare word and testimonie of God without and against sense and feeling and quiet our hearts therein both in life and death Secondly faith in Christ must raigne and beare sway in our hearts and haue the command ouer reason will affection lust And by it whatsoeuer we doe or suffer specially the maine actions of our liues are to be ordered and disposed Lastly it is a thing to be bewailed that the common faith of our daies is but a Ceremoniall faith conceiued without the ordinarie meanes and seuered from the exercises of inuocation and repentance The third conclusion is that true faith workes by loue Hence the Papists gather that loue is the forme and life of faith not because it makes faith to be faith but because it makes it to be a true faith a good faith a liuely faith But this their doctrine is false and erronious For faith is the cause of loue and loue is the fruit of faith 1. Tim. 1. 5. Loue out of a pure heart good conscience and faith vnfained Now euery cause as it is a cause hath his force and efficacie in it selfe and receiues no force or efficacie from his effect Secondly true faith is liuely and effectuall in it selfe and hath a peculiar forme of his owne and that is a certen power to apprehend Christ in the promise For in faith there are two things knowledge and apprehension which some call application or speciall affiance which affiance because the Papists cut off they are constrained to make a supplie by loue Thirdly the operation of faith according to the doctrine of the Papist is to Prepare and dispose a sinner to his future iustification Now if this operation be from loue then loue is before iustification and that cannot be because as they teach iustification stands in loue Loue therfore is not the forme of faith They alleadge for themselues this very text in hand where it is said faith worketh by loue or as they translate it faith is acted and mooued by loue Ans. The meaning of the text is that faith is effectuall in it selfe and that it shewes and puts forth his efficacie by loue as by the fruit thereof And it cannot hence be gathered that faith is acted and mooued by loue as by a formall cause Againe they alleadge Iam. 2. 26. As the bodie is dead without the spirit so is faith without workes Ans. 1. The soule of man is not the forme of his bodie but of the whole man 2. Spirit may as well signifie breath or
breathing as the soule And so it carries a fit sense For as the bodie without breath is dead and it shewes it selfe to be aliue by breathing so faith that is without workes is dead and it shewes it selfe to be aliue by workes 3. There is a false composition of the wordes to be considered faith that is without workes is dead is true but to say faith is dead without workes as though workes gaue life to faith is false and not the meaning of S. Iames but the former onely Againe the Papists hence gather that faith and loue are ioynt causes in the iustification of a sinner and that faith worketh loue in iustifying men before God But this Interpretation is against the whole scope of this Epistle in which Paul prooues that there is no iustification by the law c. 5. v. 4. and therefore no iustification by loue Againe Paul saith Rom. 3. 21. that righteousnes is reuealed without the law and therefore without loue And againe that we are made the righteousnes of Christ as Christ is made our sinne namely by imputation and therefore not by infusion of loue 2. Cor. 5. 21. Thirdly faith iustifies by apprehending Christ in the promise and therefore not by loue The consequent I prooue thus Faith and loue are two hands of our soule Faith is an hand that laies hold of Christ and it doth as it were pull him and his benefits into our soules But loue is an hand of another kind for it serues not to receiue in but to giue out the good it hath and to communicate it selfe vnto others Therefore faith cannot iustifie by loue Lastly loue in order of nature followes iustification and therefore it doth not iustifie For first of all faith laies hold on Christ then followes iustification vpon iustification follows sanctification and loue is a part of sanctification They vrge for themselues the words of Paul that faith works by loue Ans. Paul doth not shew in this verse what iustifieth but what are the exercises of Godlines in which Christians must be occupied And he doth not shew how faith iustifieth but how it may be discerned to be true faith namely by loue Secondly they obiect that faith and loue are alwaies ioyned and therefore ioyntly worke in iustification Ans. They are ioyned in one person or subiect and they are ioyned in the exercise of Christian life but they are not ioyned in the article of iustification Thirdly they vrge the 2. of S. Iames where it is saide that a man is iustified not onely by faith but also by works v. 24. Ans. Faith in S. Iames is put for an historicall knowledge of religion or for the bare confession and profession of faith Againe iustification is twofold one of the person the other of the faith of the person Iustification of the person is when a sinner is absolued of his sinnes and accepted to life euerlasting for the merit of Christ. Iustification of the faith of the person is when faith is approoued and found to be true faith and a beleeuer iustifies himselfe to be a true beleeuer Of this second iustification speakes S. Iames and it is not onely by faith but also by workes Lastly it may be obiected that loue is of no vse if it doe not iustifie Ans. Iustification and sanctification are two distinct benefits 1. Cor. 1. 30. and 6. 11. Iustification ministers vnto vs deliuerance from hell and a right to life euerlasting Sanctification is a fruit of the former and serues to make vs thankefull to God for our iustification and loue serues for the same vse because it is a speciall part of Sanctification Thus much of the deprauation of the text by the Papists Hence further I gather that many falsely in these last daies boast of faith because it is not ioyned with profiting in knowledge with true conuersion vnto God with fruits of loue to God and man whereas all true faith is fruitefull in good workes 7 Ye did runne well who did letyou that ye should not obay the truth The meaning Ye did runne well In these words Paul alludes to the games of running vsed among the heathen And he compares the word and precepts of God to a way or race beleeuers to runners life eternall to the price God to the vmpire or iudge the lookers on are men and Angels good and badde and the Exercise of religion is the running in this race Read of this 1. Cor. 9. 24. Phil. 3. 13 14. Who the interrogation hath in it the force of a reproofe or complaint And the sense is this they did euill which turned you forth of the way and you haue done euill that you obaied not the truth The like is Psal. 2. 1. Why doe the heathen rage that is it is great wickednes for them to rage Let stoppe intercept your course turne you out of the way That you should not obay that you should not giue credence to the doctrine of Paul and obay it The scope These wordes are a repetition of the principall conclusion of the whole Epistle And this repetition is not in vaine For it serues to bring the Galatians to a consideration of their offence and to amendement of life Hence I obserue that the often and serious consideration of our sinnes and liues past is a meanes to worke in vs a detestation of our sinnes and a reformation of life Thus Dauid saith that vpon consideration of his waies he turned his feete to Gods commandements Psal. 119. 59. And the cause why there is so little amendement among vs is because we neuer so much as thinke what we haue done In these wordes Paul sets downe three duties of Christian people The first is that they must be runners in the race of God Indeede the Sabbath of the Iewes figured a rest which is contrarie to running but this rest is from sinne and not from good duties This dutie of running teacheth vs foure things The first is that we must make hast without delay to keepe the commandements of God specially the commandements of faith repentance new obedience Psal. 119. 32 60. Contrariwise it is a great fault for youth others to deferre amendement till old age or till the last and deadly sicknes For that is the time to ende our running and not to beginne The second is that we are to increase and profit in all good duties specially in knowledge faith repentance But we in this age doe otherwise For either we stand at a staie or goe backe and very fewe of vs proceede forward in good duties And there are two causes of this One is blindnes of minde which makes vs that we see not how little our faith and repentance is and how great is the masse of our corruption the second is our vnbeleefe in the Article of life euerlasting The third dutie is that we must neither looke to the right or left hand or looke to things behind vs to set our affection on them but we must presse on forward to
the price of eternall life Phil. 3. 13. Luk. 9. 62. Here comes a common fault to be considered we in respect of profession goe forward yet we looke backe in our course and minde earthly things Lastly we must not be mooued with the speaches of men which are giuen of vs either to or fro They are lookers on and must haue their speaches and our care must be not to heede them but to looke to our course The second dutie of Christian people is that they must not onely be runners but they must runne well And that is done by beleeuing and by obaying the true religion or as Paul saith by hauing faith and good conscience 1. Tim. 1. 18. These are as it were the two feete by which we runne to life euerlasting Vnder faith we are to comprehend the true acknowledgement of God affiance in him and inuocation c. Vnder good conscience is comprised the purpose of not sinning and the care to obay God in all his commandements To applie this to our selues runners we are but alas few of vs are good runners We haue one good foote and that is our faith or religion which is sound and good but we halt on the other foote our care to keepe conscience is not sutable to our religion And three things cause a lamenes or feeblenes in this foote the lust of the eye that is couetousnes the lust of the flesh and pride of life The third dutie is that we must runne the race from the beginning to the ende and finish our course so as we may apprehend life euerlasting 1. Tim. 6. 11. 2. Tim. 4. 7. 1. Cor. 9. 24. And for this cause we must cherish in our hearts a loue and feruent desire of eternall life and by this meanes we shall be drawne on through all miseries and ouerpasse them to the ende Secondly we must hold and maintaine a constant and daily purpose of not sinning And where we are the weakest there must our resolution be the strongest And thus shall we be constant to the death 8 It is not the perswasion of him that calleth you The meaning This opinion of iustification by the workes of the law is not from God who hath called you from bondage to libertie The scope Paul here meetes with a conceit of the Galatians which was this Why dost thou so often and so sharpely reprooue vs for we hould nothing against conscience but are perswaded of the thing which we say To this Paul answers here this perswasion is not of God because it is against the calling of God for he calles you to libertie and this your opinion drawes you into bondage Here we see the cause of mens declining from God and his worde and that is this Men denie credence to Gods word listen to plausible perswasions and so fall awaie Thus Eue fell in the estate of innocencie by listning to the false perswasions of the deuill The Papists â—usle themselues in their superstitions by a presumption that the Church cannot erre and that god wil not leaue his church destitute of the assistaÌ„ce of his spirit Our common people boulster themselues in their blind waies by a presumption that God is all of mercy and that if they doe their true intent serue God say their praiers deale iustly and doe as they would be done vnto they shall certenly be saued Tradesmen often vse many practises of fraud and iniustice and that vpon a perswasion that they haue a charge and family which must be maintained If men now a daies will not blaspheme drinke and riot as others doe they shall be charged with precisenes and that comes vpon a perswasion that it sufficeth to auoid the outward and notorious crimes which are mentioned and condemned in the law Thus the whole world is misled by blind perswasions Secondly hence we learne to close vp our eyes as it were and absolutely to follow the calling of god to subiect all the powers of our soules vnto it Thus did Abraham when he was called to go he knew not whether and Paul without vsing consultation went and preached in Arabia at the calling of Christ. Thirdly Paul here sets downe a note to discerne of false doctrines and opinions in religion If they be sutable to the calling of God they are good if they be against the calling of God they are naught This is Pauls rule God calles vs to libertie therefore the doctrine of iustification by the workes of the law is naught for it drawes vs into bondage In like â—ort God calles vs to free iustification and therefore the doctrine of humane satisfactions and of the merit of workes is naught Againe God calls vs to an vtter deniall of our selues and therefore the Popish doctrine of preparation and of freedome of will in the conuersion of a sinner is naught Lastly it is to be obserued that Paul saith in the time present of him that calleth you for hence it appeares that God continues to call the Galatians euen after their fall in which they fell away to an other Gospel and as much as in them lay abolished themselues from Christ. This shews Gods patience and that there is a possibilitie of mercie after great and grieuous falls It may be saide how long doth God continue to call men vnto him Ans. So long as he vouchsafeth them the benefit of the publike Ministerie Thus then more then fourtie yeares hath God called vs in England And for this cause it is our part to pray to God for hearing eares to be pearced in our hearts and we must answer the calling of God Psal. 27. 8. at the least in the desires and groanes of our hearts And lastly we must in life and conuersation be sutable to the calling of God 9 A little leauen leaueneth the whole lumpe The sense As a little leauen leaueneth and fauoreth the whole lumpe of dow euen so one errour or point of corrupt doctrine corrupteth the whole bodie of Christian religion because all the points of religion are linked and compounded together so as if one be corrupt the rest cannot remaine â—ound and incorrupt The scope The obiection of the Galatians is Put case that we erre in ioyning Circumcision and Christ yet there is no cause why thou shouldest â—o sharpely reprooue vs for it is no great errour to ioyne workes and Christ in the cause of our Iustification Paul answers to this obiection by a prouerbe saying that a little leauen of false doctrine corrupts the whole bodie of religion and one errour though it seeme to be of small moment at the first may at length bring with it the corruption and deprauation of many other points The vse In the example of the Galatians we see what is the common fashion of men namely to extenuate their faults and to make small matters of great offences The Phariâ—ies taught that sundrie of Gods commandements were small and little commandements Matth. 5. 19. To them that make no conscience of sinne great
see the fidelitie of Paul if he had sought himselfe his honour profit or pleasure he would not haue taught any doctrine that should haue caused persecution The like minde must be in all teachers nay in all beleeuers who are to receiue the Gospel for it selfe without respect to honour profit or pleasure Paul addes further in way of defence that the scandall of the crosse was not abolished Hence it followes that the Gospel must be preached though all men be offended God must not be displeased though all men be displeased Act. 5. 29. Indeede Christ pronounceth 〈◊〉 woe against them by whome offences come but that is meant of offences giuen and not of offences taken of which Christ hath an other rule Matth. 15. 14. Let them alone they are the blind leaders of the blind Againe by the offence of the Iewes we see the mind of men who cannot be content with the death and passion of Christ vnlesse they may adde workes or something els of their owne for their iustification and saluation Thus doe the Papists at this day and the like doe many of the ignorant people among vs that will be saued by their good dealing and their good seruing of God Touching the imprecation in the 12. verse three questions are to be propounded The first is whether Paul did well thus to curse his enemies I answer yea for first we must put a difference betweene the priuate cause of man and the cause of God Now Paul accurseth the false Apostles not in respect of his owne cause but in respect of the cause of God and not as his owne enemies but as the enemies of God Secondly we must distinguish the persons of euill men Some are curable and some againe are incurable of whose saluation there is no hope Now Paul directs his imprecation against persons incurable And he knew them to be incurable by some extraordinarie inspiration or instinct as the Prophets and the rest of the Apostles did in sundrie cases and hereupon he curseth sometime euen particular persons as Alexander the copper-smith 2. Tim. 4. 14. Thirdly we must distinguish the affections of men Some are carnall as rash anger hatred desire of reuenge c. some againe are more spirituall and diuine as a zeale of Gods glorie and of the sâ—â—tie of Gods church Now Paul in pronouncing the curse is not carried with a carnall affection but with a pure zeale of Gods glorie and with the same spirit by which he penned this Epistle The second question is whether we may not curse our enemies as Paul did Ans. No for we haue not the like spirit to discerne the persons of men what they are and our zeale of Gods glorie is mixed with many corrupt affections and therefore to be suspected We in our ordinary dealings haue an other rule to follow Matth. 5. blesse and curse not If we dare goe beyond the limitts of this rule we must heare the speach of Christ ye know not of what spirit ye are Luc. 9. 55. The third question is how we should vse the imprecations that are in the psalmes of Dauid as Psal. 109. and in other places of scripture Ans. they are to be directed generally against the kingdome of the deuill and they are further to be vsed as Prophecies of the holy ghost comforting his Church and procuring a finall sentence vpon the enemies of God The word which is translated disquiet is to be considered for it signifies to put men out of their estate and to driue them out of house and home as enemies doe when they sacke and spoile a towne By this we se that the doctrine of iustification by workes or by the law is a doctrine full of danger and peril because it puts men out of their estate in Christ and berâ—aues them of their saluation in heauen Therefore let all men flie from the religion of the Papist as if they would flie from an armie of Spaniards or Turkes Contrariwise they that would prouide well for themselues and their posteritie and plant themselues in a good estate must take this course They must coÌ„sider that there is a citie of God in heauen the gates and suburbes whereof be vpon earth in the assemblies of the Church that this citie hath many roomes and habitations many liberties that the law wherby this citie is ruled is the whole word of God specially the doctrine of the Gospell In this citie is all happines and out of it there is nothing but woe and misery Enter therfore into the suburbes of this citie of God as ye professe the Gospell so subiect your mindes and consciences and all your affections to it and be doers of it in the exercise of faith repentance new obedience Thus shall you haue a good estate in Christ ioyfull habitation in heauen 13. For brethren ye haue bin called to libertie only vse not your libertie as an occasion to the flesh but by loue serue one another The first part of the Epistle touching the faith of the Galatians is ended and here beginnes the second part touching good life and it continues from this verse to the 11. verse of the sixt chapter In it Paul doth 2. things first he propounds the summe of his doctrine then after makes a particular declaration of it The summe of all is propounded in this 13. v. in which Paul first setts downe the ground of all good duties and then 2. maine rules of good life The ground is in these wordes brethren ye haue bin called to libertie And it must be noted that as these wordes are the foundation of that which followes so are they also the reason of that which goes before and therefore Paul saith for brethren c. The 2. rules are in the words following One in these vse not your libertie as an occasion to the flesh the other in these doe seruice one to another by loue In the ground of all good duties namely the calling to libertie 4. things are to be considered 1. who calls 2. who are called 3. what is the calling of God 4. why it is here mentioned by Paul To the first who calles I answer God the father in Christ by the spirit for he is absolute Lord of all his creatures therfore he may call out of the kingdome of darknes into his owne kingdome whome he will And it is God alone that calleth the things that are not as though they were Rom. 4. 17. The second is who are called Ans. All they that any waie answer the calling of God for Paul saith indifferently of all the Galatians that they were called Now men answer the calling of God some in profession some in heart some in both And all these are said to be called yet with some difference The calling of God is directed first of all and principally to the Elect and then in the second place it pertaines to them which are not Elect because they are mixed in societie with the Elect. And hence
represse the good motions of the spirit In this respect Paul saith when I would do good euill is present and the law of the flesh rebelles against the law of the mind Rom. 7. 21. 23. Hereupon the flesh is fitly resembled by the disease called Ephialtes or the mare in which men in their slumber thinke they feele a thing as heauie as a mountaine lying on their brests which they can no waie remoue The second action of the flesh is to bring forth and to fill the mind with wicked cogitations and rebellious inclinations In this respect concupiscence is said to tempt intice and draw away the mind of man Iam. 1. 14. Againe the lust of the spirit hath two other actions The first is to curbe and restraine the flesh Thus Saint Iohn saith that the seed of grace keepes the regenerate that they can not sinne 1. Ioh. 3. 9. The second action of the spirit is to ingender good motions cogitations and inclinations agreeable to the will of God Thus Dauid saith that his raines did teach him in the night season Psal. 16. And the prophet Isai saith thine eare shall heare a voice saying here is the way walke in it when thou â—urnest to the right hand or to the left c. 30. v. 21. And this voice no doubt is not only the voice of such as be teachers but also the inward voice of the spirit of God in vs. And thus by the concurrence of these contrarie actions in one and the same man is this combat made The third point is concerning the cause of this combat in these wordes and these are contrarie one to another The contrarietie of the flesh and the spirit makes the combat And the contrarietie is very great for the spirit is the gift of righteousnes and the flesh standes in a double opposition to it for it is first of all the want of righteousnes and secondly a prones to all vnrighteousnes that is to say not a single but a double priuation or want of the grace or gift of God Hence I gather that man hath no freedome of will in good duties before his conuersion because he is then wholly flesh and wants the spirit of God and the flesh is flat contrarie to the spirit and one contrarie hath no power at all to bring forth the effect of his contrarie And hence it followes that there are no such workes wherby a man may prepare himselfe to his owne iustification for though the mind be inlightned with a general faith yet man before he be iustified is nothing but flesh and flesh beeing in nature opposite to the spirit can make no preparation for the spirit no more then darknes can make preparation for the entrance of light The fourth point is concerning the persons in whome this combate is to be found And they are beleeuers not vnbeleeuers or wicked men such as the Galatians were to whome this combate is said to belong It may be alleaged that naturall men haue a combate in them For they can say I see and approoue that which is good but I doe that which is naught Ans. This combate is betweene the naturall conscience and rebellious affection and it is incident to all men that haue in them any conscience or light of reason But the combate of the flesh and the spirit is of an other kinde for in it the mind is carried against it selfe the will against it selfe and the affections against themselues by reason they are partly spirituall and partly carnall Secondly not all beleeuers haue this combate in them but only such as be of yeares for infants though they haue the seede of grace in them yet do they want the act or exercise thereof and therefore they feele not this combate because it standes in action Thirdly this combate is in the godly for the time of this life only because in death the flesh is abolished and consequently the combate it selfe The fift point is in what things doth this combate shew it selfe Ans. In all the actions of men regenerate which Paul signifies when he saith ye cannot do the things which ye would For example in praier sometime we feele feruent desires and sometime againe deadnes of spirit sometimes faith sometimes doubting This combate is in all the actions of the Godly specially in good actions Thus much Paul teacheth wheÌ„ he saith I find by the law of God that when I would do good euil is present Rom. 7. 21. And I do not the good which I would but the euill which I would not that do I. v. 19. And that we mistake not it must be remembred that Paul speakes all this of himselfe as beeing regenerate that he speakes it not of this or that action but of the course of his life in which he willed and indeauoured to do that which was good and acceptable to God And that appeares by the very wordes when he saith to will is present with me And I would do good but I do it not Marke further while Paul wills and indeauours to do that which is good if he faile and do amisse he may well say It is not I that do it but the flesh that dwelles in me And vngodly men for the couering of their wickednes if they say as they do that it is their flesh that sinneth and not they the abuse the holy doctrine and example of Paul The last point concernes the effect of the Combate which is to hinder the Godly that they cannot do that which they would and that three waies First it makes them that they cannot sinne that is liue in practise of any one sinne 1. Iohn 3. 9. Secondly if at any time they fall it sâ—aies and keepes them that they sinne not with full consent of will For they say when they sinne the euill which I hate that do I. Thirdly though in the ordinarie course of their liues they do that which is good yet by reason of this combate they faile in the dooing of it Rom. 7. 18. to wil is present with me but I find no means to fulfil or accomplish that which is good Euen as a sick-man that is in recouerie for his affection thinkes he is able to walke a mile or twaine and yet by reason of faintnes and weakenes is scarce able to walke once or twise about his chamber So the regenerate man for affection inclines to the best things and yet by reason of the flesh failes in the dooing of them Thus much of the combate the vse followes Hence I gather that concupiscence or lust after baptisme in the regenerate is a sinne For the lust of the spirit is the thing that God requireth and approoueth now the lust of the flesh is directly contrarie to it as a defect or priuation thereof and therefore the lust of the flesh is properly a sinne whether consent of will goe with it or no. Againe hence it followes that workes of the regenerate are mixed workes that is good workes indeed yet not perfectly
and to conforme our mindes consciences wills affections in all things to the foresaid will of God Rom. 12. 2. Let all such as desire to be spirituall remember and make conscience to practise this The third is the Priuiledge of beleeuers in the last wordes Ye are not vnder the law Vnderstand this in respect of the curse and condemnation of the law for otherwise we are all vnder the law as it is the rule of Good life The priuiledge then is that God doth not impute the defects of obedience to such as truly beleeue and repent but he accepts their imperfect obedience as perfect and absolute This serues to comfort them that greeue because they feele the want of Sanctification in themselues For if they can and doe will that which is good and indeauour themselues in the course of their liues according to their will let them not feare ouermuch when their obedience is defectiue because they are not vnder the rigour of the law and therefore God accepts the will and indeauour to obay for obedience And the consideration of Gods mercifull acceptation must stirre vs vp to an earnest care and conscience of all good duties 19 Moreouer the workes of the flesh are manifest which are adulterie fornication vncleannes wantonnes 20 Idolatrie witchcraft hatred debate emulations wrath contentions seditions heresies 21 Enuie murthers drunkennes gluttonie and such like whereof I tel you before as I also haue told you before that they which do such things shal not inherit the kingdom of God Paul before deliuered his rule in generall tearmes Giue no occasion to the flesh and fulfill not the lusts of the flesh Now he proceedes further in way of declaration to make a Catalogue or rehearsall of the particular workes of the flesh which were in vse and knowne to the Galatians And this he doth for waightie cause For we are full of blindnes and see not our corruption and we are full of hypocrisie and therefore readie to esteeme our selues spirituall when we are carnall And therefore this Catalogue serues fitly as a table or glasse to discouer the corruption of mans heart by the fruits thereof After Pauls example euery man shall doe well to make a Catalogue of the sinnes of his whole life By this meanes shall we better know our selues and take a manifest view of our sinnefull condition In this Catalogue I consider three things the condition of the workes of the flesh the kinds of them and the punishment thereof The condition is that the workes of the flesh are said to be manifest not onely to God but euen to men that haue the light of reason and naturall conscience Hence it followes that there is matter sufficient for the condemnation of them that neuer knew the Gospel For though the flesh it selfe be secret and hidden yet the workes of the flesh are manifest to the naturall man And this must further admonish vs neuer to hide or excuse our sinns but freely to confesse theÌ„ before God and before men also when neede requires Whether we confesse them or no they are manifest and the ingenuous confessing or vncouering of them is the way to couer them Psal. 32. 1. 4. Touching the kinds or sorts of the workes of the flesh they are in number seâ—uenteene and I may reduce them to foure heads The first sort are against chastitie the second against religion the third against charitie the last against temperance The workes of the flesh against chastitie are foure and they are placed in the first ranke for iust cause for by them men are brought to reprobate mindes Rom. 1. 28. and to be without sense or feeling Eph. 4. 19. and the bodie which should be the temple of the holy Ghost is made a stable and a stie for the deuill Adulterie it is the incontinencie of persons married or of persons vvhereof one at the least is married or betrothed I say betrothed because one and the same punishment is designed to married and betrothed persons and therefore the sinne is like in both If adulterie which is the breach of wedlocke be a worke of the flesh then damnable is the decretall of Pope Syricius that marriage it selfe was the pollution of the flesh It may be obiected that young widdowes by marrying haue damnation and breake the faith of baptisme 1. Tim. 5. 12. Ans. They are not saide to breake the faith of baptisme because they marrie but because they waxe wanton against Christ and so marrie that is cast off the reines of obedience by committing fornication and then for to couer their offence they marrie This I take to be the right sense of that place Adulterie is named in the first place and that for speciall cause For as it is a common so is it also a great sinne For it is the breach of the couenant of marriage made in the presence of God and vnto God and therefore it is called the couenant of God Prou. 2. 17. It is the punishment of idolatrie Rom. 1. 24. It is a sinne greater then theft Prou. 6. 30. 32. The committers of this sinne cut off themselues from humane societie and become men of death women of death according to Gods law And it will neuer be well with humane societie till adulterers be made fellons their liues taken from them and their goods confiscate Lastly this sinne brings the ruine of the families of adulterous persons and it sets a fire in them that burnes to destruction Fornication it is the incontinencie of single persons Marke how it is made a manifest worke of the flesh Hence it follows that fornication is no light matter or a thing indifferent as some haue taught It may be obiected that it is numbered among things indifferent Act. 15. 29. for with strangled and blood is ioyned fornication Ans. The Gentiles indeede esteemed it as a thing indifferent and hereupon it may be it is ioyned with things indifferent But the iudgement of the Church was otherwise and this opinion of the Gentiles is confuted by Paul 1. Cor. 6. Againe it may be obiected that the Lord commanded the Prophet Ose to take vnto him an harlot Ose 1. 2. Ans. It was done in type or figure and then the wordes of the Lord carrie this sense Take vnto thee a wife of fornications that is prophecie and publish that thou art like one that takes a wife of fornication Againe if the thing were done indeede yet did not the Prophet take an harlot to liue in fornication with her but at Gods commandement to liue with her according to Gods ordinance namely in marriage Againe hence I gather that there is no warrant for the Toleration of fornication For it is a foule and manifest worke of the flesh Magistrates may not doe euill that good may come thereof Rom. 3. 8. Whosoeuer doth euill must feare because the Magistrate beares the sword to punish Rom. 13. 4. And the commandement of God was that there must be no whore in Israel Deut. 23.
our selues also were in times past vnwise disobedient deceiued seruing the lusts and diuers pleasures liuing in malitiousnesse and enuie hatefull and hating one another Tit. 3. v. 2. 3. In regard of the time present that he is but a fraile man ready to fall euery moment that he is not able of himselfe to thinke the least good thought much lesse to resist the least temptation and that whatsoeuer he is he is it out of himselfe by grace in Christ as Paul saith By the grace of God I am that I am So that were it not for this preuenting and cooperating grace he would fall into as great enormities as other men In regard of the time to come Consider thy selfe lest thou also be tempted remember Pauls Item 1. Cor. 10. v. 12. Let him that thinketh he standeth take heed lâ—st he fall for if thou hast not bin ouertaken with the like sinne yet thou maist be hereafter therfore as thou wouldest haue others to be coÌ„passionate towards thee if thou were in the like case so be thou to theÌ„ The not obseruaÌ„ce of this rule is the cause that there are so many censorious Catoâ—â— so many seuere Aristarchi of other mens actions so many that are sharpe sighted Eagle eied in spying motes in other mens eies and as blind as moles or beetles in discerning the great beames that are in their owne eies IIII. It is very requisite and expedient that the reproouer be not tainted with the same or the like fault which he reprooueth in an other least it be said vnto him Physitian cure thy selfe Luk. 4. 23. In that thou iudgest another thou condemnest thy selfe Rom. 2. v. 1. Therefore Dauid saith not Let the wicked smâ—â—e me or let him that is as deep in fault as my selfe reprooue me but Let the righteous smite me for that is a benefit and let him reprooue mee that shall be as a pretious oâ—le that shall not be wanting to my head Psal. 141. v. 5. For albeit in regard of the reproofe it selfe it be not greatly materiall yet it is not so expedient nor so profitable in regard of the reproouer 1. because he seemeth vnworthy to reprooue another who is to be reprooued himselfe beeing as deepe in fault as any 2. because it will be thought that he which maketh no conscience to redresse himselfe will not be so ready to reclaime others of loue to their persons or hatred of their sinnes or zeale of Gods glorie but for pride or businesse in other mens matters or vanitie or some such sinister ends V. All reproofes must so be ministred as that the partie reprooued may be brought to a true sight of his sinne as also to a liuely sense and feeling thereof and so to a compunction of heart by reason of it and of the wrath of God which attendeth vpon him for his sinne For the performance of this rule we haue the example of God himselfe Psal. 50. v. 21. I will reprooue thee and set thy sinnes in order before thee as also of the Prophet Nathan who by the parable conuicted Dauids conscience and so made him condemne himselfe 2. Sam. 12. And the precept of Saint Paul commanding Timothie that he should so reprooue as that he conuict the conscience of the sinne when he saith Reprooue rebuke exhort with all long-suffering and DOCTRINE nowe this is done by shewing the true meaning of the lawe and the curse of God annexed to euery breach thereof and so by vnfolding the horrible greatnesse of sinne to the conscience of him whome we doe reprooue For reproofes which are not thus qualified are but cold and perfunctorie such as was that of Elie in reproouing his lewd sonnes Why doe ye such things for of all this people I heare euill reports of you doe no more my sonnes for it is no good report that I heare 1. Sam. 2. v. 23 24. beeing a meanes rather to cherrish sinne in them then to reclaime them from it These kinds of reproofes not vnfitly may be compared to hotte or hastie healing salues which drawe a faire skinne ouer a fowle wound which because it is not soundly cured from the bottome but ouerly healed vp doth afterward apostemate or fistulaâ—e and becommeth more dangerous and desperate then euer before VI. The vineger of sharpe reprehension must be allaied and tempered with the oyle of milde and gentle exhortation we may not onely vse the corrasiues of thâ— lawe but withall we must apply the cordialls of the Gospell bitter pilles of reproofe must be sugered ouer with louing and affectionate perswasion lest the patient abhorre the physicke euery man in this case is to follow the skilfull Chirurgeon who doth not alway vse section and vsâ—ion in launcing the wound with sharpe instruments but mollifying ointments and mundifying waters to clense and supple the wound and heale the sore Paul saith that the seruant of the Lord must be gentle toward all men and that he must instruct with meekenes them that are contrarie minded 2. Tim. 2. 25 26. and in this place he commands the Galatians that they should restore their brethren with the spirit of meekenes The word translated restore is very emphaticall for it signifieth to set a bone that is broken or any member of the bodie that is out of ioynt and therefore we are to deale with a man that is fallen and by his fall hath diâ—â—onyted some member of the new man as the Chirurgeon doth with an arme or a legge that is broken or out of ioynt to handle it tenderly and gently so as it may be most for his good and least for his paine More particularly this may be done foure waies 1 When a man doth propound the reproofe in his owne person as Paul did 1. Cor. 4. 6. Now these things brethren I haue figuratiuely applied vnto mine owne selfe and Apollos for your sakes that ye might learne by vs that no man presume aboue that which is written c. 2 When a man doth not directly reprooue another in plaine tearmes but closely shewes a mislike of the fact and conuaieth a reproofe in an exhortation and so lappeth vp pills as it were in sugar as when a man sweares not alwaies to say thou c. but yea and nay shall serue betwixt vs what needes this vehemencie betwixt vs two I will as soone take your word as your oath c. 3 When the reproofe is propounded in a parable as Nathan dealt with Dauid 2. Sam. 12. and as our Sauiour Christ by the parable of the two sonnes reprooued the Pharisies Matth. 21. 28. 4 When we reprooue a man directly as at the length Nathan did Dauid Thou art the man 2. Sam. 12. 7. we must so carrie our selues as that the partie may see himselfe rather reprooued by God then by vs and not to proceede bluntly to worke to rebuke and censure at the very first but to vse some preface before hand as that we doe that which we doe in loue of his
his Church The Prophet reduceth all those things wherein we ought not to glorie to three heads wisedome strength riches all which we haue receiued thereof ought not to boast of them as though we had not receiued them In particular wisedome is not to be glorified in seeing it is very defectiue whether we speake of speculatiue wisedome standing in contemplation or practical consisting in action For in artes and sciences as also in the secrets of nature our ignorance is greater then our knowledge He that knowes not that be knowes nothing in these things let him read the booke of Iob chap. 28. and 37 and 38. And as for wisedome in diuine things We knowe nothing as we ought to knowe 1. Cor. 8. 2. for we know but in part and see but as in a glasse darkely 1. Cor. 13. 12. And as for practicall wisdome standing in pollicie it is not demonstratiue but meerely coniecturall therefore we cannot build vpon it considering in it there is the concurrence of so many causes that are casuall and of so many mindes which are mutable Salomon the great polititian had experience hereof for he thought that by ioining affinitie with his neighbour Princes round about him taking their daughters to be his wiues he should establish his own house strengthen his kingdome and drawe the Heathenish Idolatours to the worship of the true God But all things fell out contrarie to this his plot and proiect for it was so farre from winning others to imbrace true religion as that it drewe him to idolatrie and so farre from stablishing his house or strengthening his kingdome as that it was the cause of the rending of the one and the ruinating of the other Constantine the great was perswaded that by building the citie Constantinople in the confines of Europe and Asia and there placing one of his sonnes as his Lieutenant to keepe his court he should fortifie his Empire as with a wall of brasse But he was deceiued for the building of new Rome was the decay of the olde and the diuiding of the Empire was the destruction thereof So that it is truely said pollicie is often the ouerthrowe of politie Nowe if wisedome may not be gloried in much lesse may strength seeing that wisedome is better then strength Eccles. 9. 16. seeing that the greatest strength of man is not comparable to that of Behemoth Iob. 40. and other bruite beasts seeing it is but the strength of flesh seeing no power nor might can deliuer from wrath in the day of wrath Of all the puissant Princes and plotting polititians the Psalmist saith They are so vaine that if they be laid vpon the ballance euen vanitie it selfe will waigh them downe Psal. 62. 9. And as for riches besides that they make vs neuer a whitte the better nay oftentimes much worse they are also vncerten Salomon saith they make themselues wings like an Eagle and flie away Pro. 23. 5. They may not vnfitly be compared to Ionas his gourd which flourished in the morning yeelding him content delight but shortly after to his great griefe it was stricken by a worme and withered away The like may be said of honours and pleasures For what more vaine then to glorie in honour which is not in a mans power seeing as the Philosopher teacheth Honour is not in him that is honoured but in him that honoureth and therefore Courtiers are compared to counters which stand sometime for pounds sometime for pence beeing now aduanced now debased according to the pleasure of the Prince Haman to day highly honoured in the court at Shushan the next day hanged vpon a tree To omit the examples of Iob and Nebuchodonosar in whome we may see the mutabilitie of worldly dignitie Consider it in the glasse of these examples First of Geliner a puissant Prince of the Vandals who was brought so lowe that he was enforced to request his friend to send him a loafe of bread a sponge and a harpe a loafe to slake his hunger a sponge to drie vp his teares a harpe to solace him in his miserie Of Bellisarius for prowes honour the only man then liuing who came to that miserable estate that hauing his eies put out he was led in a string to beg by the high way side crying Date obolum Bellisario And of the victorious Emperour Henrie the fourth who had fought 52. pitched fields and yet was driuen to that exigent as that he became a suter for a poore Prebend in the Church of Spira to maintaine himselfe in his olde age And as for worldly pleasures least cause is there that any man should glorie in them seing they are more vanishing then the former seeing they are common to vs with bruite beasts seeing they are mingled with much griefe and vexation for in the midst of laughter the heart is sorrowfull Prou. 14. 13. And lastly seeing they leaue a sting behinde them for the ende of pleasure is nothing but paine as Salomon saith The ende of reioycing is mourning For feasting banquetting are often turned into surfetting vomiting drinkings into palsies lusts into goutes c. And if pleasures were but onely painefull the matter were the lesse but they are also sinnefull Ebr. 11. 25. and therefore in no wise to be gloried in By this we see that Paul had iust cause in this earnest manner to say God forbidde I should glorie saue in the crosse of Christ considering that this boasting in outward things is not onely a fault of vanitie but also of impietie as may appeare by these reasons I. God hath expressely forbidden it Ier. 9. 23. Gal. 5. 26. II. He hath alwaie seuerely punished it as in Dauid for numbring the people in a vaine-glorious minde 2. Sam. 24. In Ezekias for shewing his treasures in a brauery to the Embassadours of the king of Babel Isay. 39. In Herod for ascribing to himselfe the glorie proper to God alone Act. 12. III. The Saints of God haue alway abhorred it as Paul doth in this place and 2. Cor. 11. 30. If I must needs glorie I will glory in neine infirmities as if he should say I will be farre from carnall boasting IV. The heathen by the light of nature haue condemned it the Gretian Orator calls it an odious and burdensome thing And the Romane Orator prooues it be most true by his own practise making his words which flowed from his mouth as sweete as hony to taste as bitter as wormewood by interlacing his owne praises Obiect I. Paul gloried in something besides the crosse of Christ when he said It were better for him to die then that any should make his glorying vaine 1. Cor. 9. 15. Answ. Paul in glorying doeth distinguish his calling from his person Of such a one I wil boast of my selfe I wil not boast I was nothing inferior to the very cheife Apostles although I am nothing 2. Cor. 12. 5. 11. Of his person or personall gifts he
els but to haue the faith of our Lord Iesus Christ in respect of persons Iam. 2. 1. The second conclusion is that the new creature is the onely thing that is acceptable to God Circumcision c. â—â—aileth nothing but a new creature By the new creature the Apostle vnderstandeth the image of God or renouation of the whole man both in the spirits of our minds and in the affections of our hearts which is also called the new man We shall the better conceiue it by the contrarie namely by the old man which is want of knowledge in the minde and delight in ignorance want of subiection and conformitie in the will and rebellion withall want of holines in the affections and pronenes to euill The new man then is the restoring of all these defects For the vnderstanding hereof consider that there are three things in the soule The substance of the soule the faculties or powers of the soule and the qualities of these faculties Now neither the substance nor faculties are lost by the fall but onely the qualities of the faculties as when an instrument is out of tune the fault is not in the substance of the instrument nor in the sound but in the disproportion or iarre in the sound therefore the qualities onely are renewed by grace These qualities or habits are either in the Vnderstanding or will and affections The qualitie in the vnderstanding is knowledge Coloss. 3. 10. Ye haue put on the new man which is renewed in knowledge after the image of him that created him In the will and affections they are principally two righteousnes and holines both which are in truth and synceritie without all hypocrisie Eph. 4. 24. Put on the new man which after God is created in righteousnes and true holines where holines and righteousnes are opposed to concupiscences and lusts of the old man Truth which hath relation to both to spiritual guile and dissimulation so that each of these qualities haue two parts a want of the contrarie euill and a positiue qualitie or habit of goodnes Holines respecteth god and containeth all duties of pietie contained in the first table Righteousnes respects man and the creatures and compriseth all the duties enioyned in the second table Truth respecteth the manner how both the former are to be practised viz. with an vpright and sincere heart free from all hypocrifie and deceit These three making a perfect harmonie in all the faculties of the soule Holines performing all the duties of pietie righteousnes the duties of humanitie truth seasoning both the former with sinceritie But may some say how is the new creature opposed to all externall things or said to be of any force in the kingdome of Christ seeing it is not auaileable to iustifie a man before God ' beeing stained with manifold imperfections For answer whereof we are to know that outward things are sometime opposed to Christ and his righteousnes as Coloss. 3. 11. There is neither Iew nor Grecian circumcision nor vncircumcision c. but Christ is all and in all things sometime to faith as Gal. 5. 6. Neither circumcision auaileth any thing nor vncircumcision but faith which worketh by loue sometime to the new creature or sanctification as in this place and 2. Cor. 7. 29. Circumcision is nothing c. but the keeping of the commandements of God But the sense is all one for they are opposed to Christ as to the matter of our iustification to faith as to the instrument apprehending it to the new creature as to the signe of them both Further whereas both here and 2. Cor. 5. 17. the image of god is called a new creature or as it is in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new creation the meaning is not that either the substance or faculties of the soule are created a new but that the worke of regeneration is wholly to be ascribed to God alone not as though we were stocks or stones without life or motion but because God doth create these new qualities in vs quickning vs when we were dead in sinne and working in vs both the will and the deede Philip. 2. 13. If regeneration then be a new creation it must needes follow that before our conuersion we were not onely dead but euen flat nothing in godlines and grace By which we see what to iudge of the Semi-pelagian heresie which teacheth that a man by an internum principium may dispose himselfe to will that which is truly good and that man is not starke dead in sinne but onely sicke or wounded and halfe dead as the man which fell among theeues Luk. 10. or as a prisoner that is shackled and manackled who can walke of himselfe if his fetters be taken from him so we if Christ loose the chaines of our sinnes haue power of our selues to mooue our selues Which doctrine we know is most iniuâ—ious to the mercie of God and most derogatorie to the merits of Christ seeing it makes him in the worke of our saluation to be but causa removens prohibens which as Logicians teach is but causa sine quâ non which in truth is no cause at all So that they make themselues their own Sauiours and Christ to be but an instrument whereby they saue themselues for if he doe but remooue the impediment they without any more adoe are able to mooue and act themselues When as the conuersion of a sinner is as great a worke as the creation of heauen and earth for Paul calleth it here a new creation Nay here is a greater power required if I may so speake then that whereby the world was created For though an infinite power be required as well to the creating of the great world as the recreating or regenerating of the lesse world as our Sauiour Christ signifies Mark 2. 9. Whether is it easier to say to the sicke of the palsie Thy sinnes are forgiuen thee or to say Arise take vp thy bed and walke yet the holy Ghost seemeth of the two to make it more difficult to create a new hart then a new world in that speaking of the creation of the world he saith it was made by the word of God By the word of the Lord were the heauens made Psal. 33. 6. or by his fingers when I consider the heauens the workes of thy fingers Psal. 8. 3. or by his handes Psalm 102. 25. The heauens are the workes of thy hands But the redemption of man and the conuersion of a finner is said to be wrought by the arme of God Marie in her Magnificat saith He hath shewed strength with his arme Luk. 2. 51. nay he was faine to set his side to it and it made him shed many a teare and sweat as it were drops of blood trickling downe to the ground Luk. 22. 44. Before our conuersion we are like the drie bones Ezek. 37. for as when the winde of God came vpon them bone came to bone and were ioyned with sinews and couered with
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
signifie prints with a hot yron But it is here vsed generally to signifie any blemish skarre or marke whatsoeuer whether such as was wont to be set vpon seruants bought with money which among the Iewes was a hole in the eare pearced with a naule Exod. 21. 6. Deut. 15. 17. or vpon slaues taken in the warres as the Samians set vpon an Athenian captiue the signe of an owle and the Athenians vpon a Samian the signe of a shippe Or vpon malefactours as a hole in the eare an F in the forehead a brand in the hand Or such a marke as some thinke was set vpon Cain Gen. 4. 15. or the marke of God Ezek. 9. 4. or of the beast Apoc. 16. 〈◊〉 The markes of Christ are of two sorts either inward and inuisible or outward and visible The inuisible markes are two The first is Gods eternall Election which is called Gods seale or marke 2. Tim. 2. 19. The foundation of God remaineth sure and hath this seale The Lord knoweth who are his All the Elect are marked with this marke Apoc. 7. and by it Christ knoweth and acknowledgeth them for his sheepe Ioh. 10. The second is regeneration or the imprinting of the defaced image of God in the soule By this marke which is the true indelâ—ble character neuer to be blotted out are all beleeuers sealed 2. Cor. 1. 22. Eph 1. 13. These inward inuisible markes of Election and Regeneration are in the soule and therefore not here meant for he speakes of bodily markes I beare in my bodie the markes .... The outward visible marks are twofold Typicall or Reall Typicall as circumcision which was a marke set in the foreskin of the flesh Rom. 4. 11. The blood of the Paschal lambe wherewith the houses of the Israelites were marked when the first borne of the Aegyptians were slaine by the destroying Angel And Baptisme is of the same kind for by Baptisme Christians are distinguished from Iewes Turkes Infidells whatsoeuer Reall markes of Christ are either in his naturall or in his mysticall bodie In his naturall bodie the wounds which were giuen him in his hands feete and sides which he shewed to his Disciples after his resurrection Ioh. 20. 27. which whether they be now to be seene in his glorified bodie as some affirme or abolished as others I leaue to the Reader as a thing vncerten and meerely coniecturall seeing there is nothing in Scripture either for it or against it that doth necessarily conclude it But of these markes the Apostle speaketh not in this place The markes in his mysticall bodie are those which are in his members as wounds skarres whippings maimednes c. of which we read 2. Cor. 4. 10. Euery where we beare about in our bodie the dying of the Lord Iesus and 2. Cor. 11. 24 25. Fiue times receiued I fourtie stripes saue one I was thrise beaten with roddes once stoned c. And these the Apostle here calleth the marks of Christ because they are inflicted for the profession of Christ and the Gospel as the wounds and skarres of a souldier may be called his Princes woundes and skarres because they are had in his cause and quarrell Now those in his naturall bodie differ from these in his mysticall First in that they are meritorious for by his stripes we are healed 1. Pet. 2. 24. These in his mysticall body are glorious in the sight of god as the death of his Saints is yet not meritorious Secondly those in his naturall bodie were prophecied of before in particular Psal. 22. 16. They pearced my hands and my feete These in his mysticall bodie onely in generall that we should be conformable vnto him In this place Paul speaketh of the latter onely which were in his owne person and this he doth not to put any merit in theÌ„ as S. Francis did but to testifie himself to be a faithfull seruant of Christ. And he further meeteth with the false Apostles who would needes haue had the Galatians circumcised that so they might glorie in the flesh as hauing seâ— the marke of circumcision in the foreskin of their flesh As if he should say I set not markes in other mens flesh to glorie of them as the false Apostles doe but I beare about in my bodie the markes of the Lord Iesus these are the signes of mine Apostleship and arguments of fidelitie in my Ministerie which I set not in other mens flesh but haue in mine owne Here we see what we are to thinke and what vse we are to make of the wounds skaâ—res and blemishes that are in any of the Saints for the profession of the Gospel and maintenance of the truth First that they are the sufferings wounds and marks of Christ himselfe as Paul tearmeth them here and Coloss. 1. 24. seeing they are the wounds of the members of that bodie wherof he is the head Secondly they haue this vse to conuince the consciences of persecutors and wicked men that they are the seruants of Christ which suffer thus for righteousnes sake for which cause they are here mentioned by Paul Thus he prooues himselfe to be a member of Christ by the afflictions which he suffered for his sake 2. Cor. 12. Thirdly if men be constant in their profession namely in faith and obedience they are banners of victorie Therefore no man ought to be ashamed of them no more then souldiers of their wounds and skarres but rather in a holy manner to glorie of them as Paul did For as it is a glorie to a souldier to haue receiued many wounds and to haue many skarres in a good cause in his Princes quarrell and for the desence of his countrey So it is a glorie for a Christian souldier to haue the markes of the Lord Iesus in his bodie as of wounds scourges bonds imprisonment for the profession of the truth Therfore Constantine the great as the Ecclesiasticall historie records kissed the holes of the eyes of certaine Bishops which had them put out by the Arrians for the constant profession of the faith of Christ reuerencing the vertue of the holy Ghost which shined in them This makes nothing for the fratres flagellantes who glorie in the markes which they make in their flesh by whipping of themselues For first it is not the punishment as Cyprian saith but the cause that makes a Martyr Secondly the marks which men set vpon themselues contrarie to the Law Leuit. 19. 28. are not the markes of the Lord Iesus but those onely which are set vpon them by others for the profession of the truth Thirdly this whipping and afflicting of themselues beeing but will-worship in not sparing of the bodie Coloss. 2. 23. is no better accepted of God theÌ„ the superstitious practise of Baals priests lancing themselues with kniues till the blood gushed out 1. King 18. 28. Againe if this be the glorie of a seruant of Christ and a note of constant profession what shall we say of them who haue not onely their consciences seared
The condition of faithfull Ministers is to be full of troubles 647. 28 In what case a Minister in his preaching may vse Philosophie testimonie of Prophane writers and quotations of Fathers 541. 25 Ministers that labour in the word may lawfully take wages though they haue sufficient of their owne 543. 18. Abuse of the Ministers prooued to be the abuse of God 548. 11 Of Professours deriding defrauding Ministers of the word 549. 1. Why Ministers are not to sell the preaching of the word 437. 26. What they are to aime at in their preachings and what not 537. 20 A Minister is to teach his Auditors onely the word of God and why 540. 23. whether Ministers are to be maintained by common contribution and liberalitie of the people or not 533. 37 That it is more conuenient for Ministers to be maintained by set stipends arising from goods proper to the Church then by voluntarie contribution sundrie reasons 534. 17 obiection That the Ministers place is an easie office answered 535. 1 what a Minister is 171. 20 the Deuill cannot worke a true Miracle 171. 33 how Mocking is persecution 362. 9 the Modestie of Paul 19. 34 the practise of the godly to Mourne for other mens sinnes 337. 27 Obiections in defence of Murther remooued 437. 7 N The kinds of Nakednes 266. 28 Nature doth counterfeit grace and how 330. 28 A naturall man can doe the workes of the morall law yet in him they are sinnes 224. 25 Nature and Person distinguished 279. 32. what Nature is ibid. Naturall and carnall men are of two sorts 463. 13 Necessitie is twofold 369. 35 how we must loue our Neighbours 328. 6. what the loue of our Neighbour is vide Loue. how the whole law is fulfilled in the loue of our Neighbour 405. 15 who is our Neighbour 405. 27 In some cases we must loue our Neighbour more then our selues 405. 34. Of the loue of our Neighbour vide Loue. The new Creature or new man old man what it is 637. 1 The vses of this that we are new creatures in Christ. 638. 23 Greater power required in the regeneratioÌ„ of man then in the creation of the world 639. 3 how men are Nothing of theÌ„selues vide Men. O Foure things in an Oath 65. 15 The forme of an oath is to be plaine and direct in the name of God and not of creatures 65. 35 An Oath is to be vsed onely in the case of extremitie 66. 13 Obseruation of daies and times 314 4. The Gospell must be preached though all men be offended 396. 15. Men haue an ouerweening of themselues naturally 507. 8 The cause of it 508. 10 Such notably deceiue themselues 508. 30. It is the poison of loue 510. 25 Whether a man may not iudge himselfe to haue a greater measure of gifts then they that haue lesse 510 38. The remedies of this euill 511. 36 Outward priuiledges or dignities are of no moment in the kingdome of Christ. 382. 1. 24 P How a pacification is to be made in religion 338. 29 Papists teach and maintaine the worship of false Gods 305. 1. c. Papists and we differ not about circumstances 376. 15 Mo pacification with the Papists for religion but ciuill societie 408. 25. Papists teach Idolatrie foure waies vide Idolatrie Papists vrge their owne ceremonies more strictly then Gods truth 617. 28. Papists like to the false teachers in Pauls time in making things which be signes of saluation meritorious causes of it 618. 4 The Popes Prelats of Rome like to false teachers in compelling men to obserue that which they themselues will not obserue 518. 23. The Popish Church like to false teachers in pretending religion and conscience for their ease and cloaking of their impietie 624. 3 It is shewed in two particulars especially ibid. In pardon there be foure degrees 70. 28. Parents sustaine a double person 115. 12. Of Parents authoritie ouer their children vide children Parents truly punished in their childrens punishment notwithstanding it is not felt by them whereof be foure reasons 522. 14 Foure Principall duties to be performed by the people to the pastors and what they be 531 34 Pastors are to haue not only countenance but maintenance of the people 532. 6 Whether pastors are to be maintained by coÌ„tributioÌ„ or not 533. 37 Reasons to prooue that it is more conuenient for ministers to liue vpon set stipends then voluntarie contribution 534. 17 Obiections that the Pastors office is an easie office vide Ministers We must patiently tary for the reaping of our heauenly reward vrged from Gods patience towards vs. 582. 37 Gods patience waiting for the amendment of our liues set dowe by sundry degrees 583. 20 Mischeifes into which we runne vnto vnlesse we patiently expect god for our reward 584. 22 Reasons why Paul did write the epistle to the Galatians with his owne hand 607. 38 Paul subscribed all his epistles with his owne hand 608. 16 Pauls coÌ„uersion how wrought 50. What was gods preuenting grace in Pauls conuersion 50. 10 Whether Paul was an agent or Patient in his conuersion 51. 26 Whether violence was offered to his will in conuersion 52. 2 The dignitie of Paul aboue the other Apostles 5. 28 Two causes why Paul writes his epistles in the name and with the consent of the brethren 6. 4 The true signe of euery of Pauls epistles discouered and the false remooued 608. 27. 609. 20 Why Paul would not take wages of the church of Corinth and some others foure reasons 536. 25 Peace outward or inward 644. 12 Peace with the creatures which be of foure sorts ibid. 14 Peace of conscience double with god with our selues ibid. 33 Peace with our selues threefould ibid. 34. Of peace of conscience ibid. 35 What peace is and what be the parts of it 10. 16 Peace without grace is no peace 12. 6. How we must haue peace with all men 408. 17 Peace is threefould 408. 35 Three rules for the maintaining of Church peace 408. 36 For the inforcing of the duties of peace there be seuen speciall reasons 410. 35 What peace is for the maintenaunce whereof obserued two rules 444. 34. 37. The people punished for Achans sinne how it may stand 526. 15 There is a double perfection 188. 36. Hatred of Gods grace in men is the beginning of al persecution 362. 12. Persecution what 42. 30 Of the wicked persecuting the good 361. 33. Perseuerance crowneth all our good workes 585. 31 Person and nature distinguished 279. 32. What a person is 279. 33 Of Peters supremacie 94. 11 Pharisisme what it is and the principall doctrine thereof 41. 17 Philosophie not condemned 434. 21. The errors of Philosophie 4â—4 26 There is lawfull pilgrimage 59. 32 Popish pilgrimage condemned for two causes 59. 39 Polygamie not approoued but tolerated for two reasons 342. 9 Reasons for Polygamie answered 342. 29. What poore to be releiued 98. 17 Pastors care of the poore wherein it consists 98. 25 Postscripts no part
of canonicall Scripture 655. 20 Reasons why we must prouide for the poore 100. 35 The Gospell must be preached though all men be offended 396. 15. Preaching containes foure ministeriall actions 54. 17 Effectuall and powerfull preaching of the word stands in two things 160. 39. Preaching must be plaine 160. 11 Necessarie for all men 165. 20 The word must be dispenced in the infirmitie of mans flesh for diuers causes 323. 7 The benefits of preaching 326. 27 Prayer to Saints and Angels is carnall prayer 299. 29 Pray onely to God ibid. 300. 14 The right manner of seeking the praise of men 455. 1 Primacie is 2 of order of power 60. 18. Authoritie of the Church no principle 433. 39. Externall and bodily priueledges are of no moment in the kingdome of Christ. 382. 1 Gods promises lie as voide till the particular time of their accomplishment 204. 20 The promise made to Abraham is a couenant or testament and how 211. 30. Christ is the foundation of all the promises of god partly by merit partly by efficacie 313. 2 Why beleeuers are called children of promise 360. 8 Prouerbiall sentences are not at all times true in euery particular 550. 36. Gods prouidence vseth euill things well 348. 22 Subiectiō to punishment hath three parts 365. 13 There are seuerall degrees of punishments in hell 555. 556 R The workes of redemption exceed the works of creation 14. 19 Of the redemption of man from vnder the law 288. 19. c. Christ the onely redeemer 311. 9 Three markes of regeneration 241. 40. The gift of regeneration is neuer vtterlie extinguished 262. 29 What true regeneration is 377. 35 The workes of the regenerate are mixed with sinne and in the rigour of iustice deserue damnation obiections remooued 419. 9. 15. Of the reioycing of the Church vide Church Two groundes of reioycing vide glorying Reioyce signifying to glorie 517. 11 Obiection against reioicing in ones selfe vide glorying VVhat rules are to be obserued in the reioycing in the testimonie of a good conscience vide glorying False reioycing wherein it confisteth 519. 13 Reioycers are of foure sorts 519. 16 To reioyce in a mans selfe what 517. 18. The cheife principle in religion what 433. 24 Whether it be lawfull to compell men to imbrace religion 614. 5. The Magistrate may compell obstinate recusants to professe true religion ibid. 8. Obiections to the contrarie answered ibid. 25 Pauls manner in reproouing 18. 8 Libertie in reproouing with three caueats 103. 13 Why we vse not in preaching personall reproofes as Iohn Baptist did 393. 16 The manner of reproofe vide Restore He that is iniuried is fitter to reprooue him that offered the iniurie then any other 474. 39 Reproofes must not be deferred 460. 22. No wonder that sinners be loth to be reprooued 460. 37 A treatise of Christian reproofe 469. 31. Who are to be reprooued ib. 35 Reproofe belongs not to those that are out of the visible Church 470. The greatest Princes are subiect to reproofe 471. 15 Onely open skorners and persecuters of the word are not to be reprooued 472. 10 Men are to be reprooued for any sinne knowne ibid. 10 And for wrongs offered vs. 474. 20 Obiection against reproofes answered 47◠12 Who are reprooued 477. 1. 37. In fiue cases we are not bound to reprooue others offending 478. 13. In what manner are men to be reprooued set downe in ten rules 579. 37. The bitternesse of reproofe is to be allaied foure waies 483. 17 A man may reproue another foure waies 484. 8 In fitting our reproofe to the offence committed we must put a difference betwixt sinne finne 484. 28. In three cases we are not priuatly to reprooue but publikely to detect offenders 487. 15 The Pastour ought to be resident with his Hocke for two causes 337. 10. Restitution vide Satisfaction As oftē as our brother falls we must restore him 461. 5 Who are to be restored ibid. 17 Spirituall men are more for to restore those that are fallen then any other 463. 3 The manner how we must restore 464. 28. Reuelation is of two sortes 36. 11. Extraordinarie reuelation is foure waies 36. 15 The reuelation which Paul had is extraordinarie 36. 22 Reuolt what and the kindes thereof 18. 29 Remedies against reuenge 445. 8 Reward is double of honour and of debt 569. 37 Reward presupposeth not alwaies debt 571. 14 God giueth rewardes foure waies 571. 29. The phrases of speech of rewarding double or seuen fold what they signifie in the Scripture 552. 31. Pauls rule what it is 641. 33 The Papists rules Lesbian rules 642. 20. Monkish rules vaine and wicked 642. 28. We must be runners in the race of God 386. 19 We must runne well and to the end 387. 7. 22. S Of the institution of the Sabbath 315. 9 20. Sacraments conferre not grace by the worke wrought 254. 21 whether there be now in the church of God any sacrifice or oblation of Christ 161. 29 Whether the Saints may fall away totally and finally 586. 20 There is but one way of saluation 22. 5. Preuision of faith and good workes no cause of saluation 47. 20 The saluation of beleeuers is most sure 47. 27 The manner and way of our saluation 229. 21 The sanctification of the name of God hath two parts 72. 10 There is a double sanctification 193. 21. Satisfaction must be made for wrongs done 98. 39 Who must satisfie 99. 21 To whome 99. 28 What 99. 38 When 100. 9 In what order and manner 100. 15. Schisme and heresie differ vide Heresie The Papists schismatikes and not we 437. 21 For the auoiding of schisme and sedition two rules ibid. 29 Slanders vse to be raised vpon euery light and vniust occasion 395. 18. Scripture is both the glosse and the text 352. 36. 434. 3 Scripture hath sundrie senses according to the Papists 345. 35 When the Scriptures speakes figuratiuely and when properly 346. 30. The Scriptures by themselues are sufficient to saluation 24. 24 The Scriptures are as certen as if they had beene written by God 27. 5. The authoritie of the Scripture dependes not vpon the testimonie of the Church 27. 20 It is necessarie that men should be assured that the Scriptures are of God 31. 30 The testimonies whereby this assurance may be obtained 31. 35 In Scriptures there is diuine and infallible authoritie 353. 15. The meanes to decide controuersies 356. 29 Bookes of Scripture in the new testament haue a threefold difference 608. 9 Bookes of Scripture why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also Kethubim by the Iewes 659. 25 The Scriptures why called Canonicall 641. 38 Seditions what 435. 15 The separation of Paul from the wombe what it is 46. 35 To make a faire shewe in the flesh signifieth foure things 610. 33 Simulation what and the sorts 105. 36. Sinne where it takes place giues a man no rest till it hath brought him to a height of wickednes 43. 39. What a sinne of