mercenarie hireling to looke for reward I answer it is the propertie of a hireling to looke onely or principally for his hire either not minding the glorie and honour of God or lesse respecting it then his owne priuate aduantage so that when the hope of his gaine is gone he leaueth his charge and flieth away like the Popish Monks who were right hirelings indeede for they minded nothing but their owne commoditie according to the old saying No penie no Pater noster But to looke to the recompence of reward in the second place after the glorie of God the performāce of our dutie and discharge of a good conscience is no propertie of a hireling seeing God hath promised to giue to them which by continuance in well doing seeke glorie and honour and immortalitie eternall life Rom. 2. 7. By this that hath beene said we may see the impudencie of the Rhemists who in their marginall notes vpon Luk. 14. 1. Ebr. 11. 26. and Apoc. 3. 5. doe notably slander vs and our doctrine in auerring that we teach that no man ought to doe good in respect of reward the like may be said of Cardinall Bellarmine Bintfeldius and others For this is our constant doctrine that we may and ought to stirre vp our dulnes to all chearefulnes in the discharge of our dutie by setting before our eyes the reward which is promised Yet so as that we ought not onely nor principally to respect the reward for the zeale of Gods glorie the care and conscience we haue to discharge our dutie ought rather to mooue vs to be plentifull in good workes in lue of thankfulnes vnto God for the riches of his mercie then the greatnes of the reward seeing we ought to do our dutie though there were no heauen no hell no reward no punishment no Deuill to torment no conscience to accuse the very loue of God ought to constraine vs. 2. Cor. 5. 14. And here we must with thankfulnes acknowledge the endles loue and mercie of God towards vs seeing that when he might exact strict obedience without any promise of recompence for our labour nay when he might shiuer vs in pieces with his yron scepter yet as Abashuerosh did to Queene Esther he holdeth out his golden scepter vnto vs in the preaching of the word that we might lay hold of it and by it apprehend eternall life Yea it pleaseth him to winne vs by gifts to incite vs by rewards to allure vs by promises in giuing his word that if we giue we may looke to receiue though not for our merits yet through his mercy if we bestowe transitorie goods we shal receiue a durable substance If a cuppe of cold water Gods kingdome Matth 10. 12. The second generall point is the circumstance of time when we shall reape to wit in due time This due time may be vnderstood in part of this life for godlines hath the promise of this life as well as of the life to come and the works of mercie haue beene euen in this life recompenced to the full The widow of Zanepta for entertaining the Prophet Eliah was miraculously sustained in the dearth the meale in her barrell did not wast and the oyle in her cruise did not diminish 1. King 17. 16. And so the Shunamite for the like kindnes shewed to the Prophet Elizeus beeing barren obtained a sonne and when he was dead shee obtained him to life againe 2. King 4. as the widow of Sarepta did hers at the praier of Eliah 1. King 17. 23. Foras God doth alwaies giue to his children in this life the first 〈◊〉 of his spirit so he doth often giue them the first fruits of their labours as a tast of their future felicitie and an earnest of that happines which after they shall fully enioy Our Sauiour Christ saith he will reward them an hundred fold in this life Matth. 19. But this due time is properly meant of the life to come which hath two degrees the first is at the day of death when the soule entreth into happines the second at the day of iudgement when both soule and bodie beeing reunited shall be put in full possession of eternall glorie and felicitie for then they shall be rewarded according to their workes not so much as a cuppe of cold water which they haue giuen to releeue the Saints of God but shall be recompenced to the full Matth. 10. 42. Use. Seeing God hath set downe a set and certen time when we are to reape it is our dutie with patience to expect it as the husbandman doth who hauing sowed his field doth not looke for a croppe the next day or weeke or moneth but patiently expecteth the haruest that he may receiue the pretious seede of the earth For he is too vnreasonable who hauing sowed in September looketh for a croppe in October he must waite for the moneth of August till the haruest and in the meane time indurestorme and tempest winde and weather snow and raine haile and frost So we must sow our seede and sow plentifully still expecting the fruite of our labour with patience till the great haruest come the great day of retribution in which God will seperate the wheat from the chaffe gathering the one into his garners and burning vp the other with vnquenchable fire Matth. 3. 12. Let vs consider the example of God who doth patiently expect and as I may say waites our leisure when we will turne vnto him that he might haue mercie vpon vs. Esa. 30. 8. he waiteth at the doore of our hearts and standeth knocking to be let in Apoc. 3. 20. nay he calleth vnto vs standing without Open vnto me my sister my loue my doue my vndefiled for my head is ful of dew and my lockes with the droppes of the night Cant. 5. 2. Wee vnto thee Ierusalem will thou neuer be made cleane when will it once be Ier. 13. 27. More particularly Gods wayting and expecting is set downe in Scripture by sundrie degrees First he waiteth all the day long Esa. 65. 2. I haue stretched out my hand all the day long to a disobedient and gainsaying people Secondly fourtie daies together Yet fourtie daies and Niniue shall be destroied Ion. 3. 4. Thirdly all the yeare long as the husbandman doth I looked for grapes and loe wild grapes Esa. 5. 4. Fourthly he expecteth our amendement many yeares together Luk. 13. 7. Behold these three yeares haue I come and sought fruit on this fig-tree and find none Fifthly the Lord suffered the manners of the Israelites fourtie yeares in the wildernes Psal. 95. 10. Act. 13. 18. Sixtly the long sufferance of God as Peter saith 1. Epist 3. 20. did patiently expect the conuersion of the old world all the while the Arke was in preparing for the space of an hundred and twentie yeares Seuenthly he expected the Canaanits and Amorits for the space of foure hundred yeares yea he suffered all Gentiles to wander in their owne waies and in the
things Our first parents not content with their first estate must needes be as God Nadab and Abihu offer sacrifice to God but the fire must be of their owne appointment King Achas will offer sacrifice to God but the altar must be like the altar at Damascus False-teachers beside the doctrine of the Apostles had profound learning of their owne The Iewes beside the written law of Moses must haue their Cabala containing as they supposed more mysticall and excellent doctrine The Papists beside the written word set vnwritten Tradition which they make equall with the Scripture We that professe the Gospel are not altogether free from this fault We like that Christ should be preached but sermons are not in common reputation learned neither doe they greatly please the most vnlesse they be garnished with skill of arts tongues and varietie of reading this curiousnes and discontentment the Lord condemnes when he forbids plowing with the oxe and the asse and the wearing of garments of linsi-wolsie And it is the worst kind of discontment that is in things pertaining to saluation It is called by Paul the itching of the care and it is incident to them that follow their owne lusts The remedie of this sinne is to learne the first lesson that is to be lear ned of them that are to be good schollers in the schoole of Christ and that is to feele our pouertie and in what extreame neede we stand of the death and passion of Christ and withall to hunger thirst after Christ as the bread and water of life Read Isa. 44. 3. Ioh. 7. 37. Psal. 25. 11. the example of Dauid Psal. 143. 6. When the heart and conscience hath experimentally learned this lesson and not the braine and tongue alone then shall men beginne to sauour the things of God and discerne of things that differ and put a difference betwene grace and workes mans word and Gods word and for the working of our saluation esteeme of mans workes and mans word as offols that are cast to dogges Paul addes which is not another Gospel that is though it be an other gospel in the reputation of false teachers yet indeede it is not an other but is a subuersion of the Gospel of Christ. Hēce I gather that there is but one Gospel one in number and no more For there is but one way of saluation by Christ whereby all the Elect are saued from the beginning of the world to the ende Act. 15. 11. 1. Cor. 10. 3. It may be demanded how they of the old Testament could be partakers of the bodie blood of Christ which then was not Answer The bodie and blood of Christ though then it was not subsisting in the world yet was it then present to all beleeuers two waies first by diuine acceptation because God did accept the incarnation and passion of Christ to come as if it had beene accomplished Secondly it was present to them by meanes of their faith which is a subsistance of things that are not seene and consequently it makes them present to the beleeuing heart Againe hence it appeares to be a falshood that Euery man may be saued in his owne religion so be it he hold there is a God and that he is a rewarder of them that come vnto him For there is but one Gospel and if the former opinion were true then so many opinions so many gospels Paul saith that the world by her wisdome could not know God in his wisdome and for this cause he ordained the preaching of the word to saue men 1. Cor. 1. 21. And though he that comes to God must beleeue that he is and that he is a rewarder of them that come to him yet not euery one that beleeues generally that there is a God and that he is a rewarder of them that come to him comes to God for this the deuills beleeue The fourth point is concerning the Authors of this Reuolt and Paul chargeth them with two crimes The first is that they trouble the Galatians not onely because they make diuisions but because they trouble their consciences setled in the gospel of Christ. It may be alleadged that there be sundrie good things which trouble the conscience as the preaching of the law the censure of excommunication the authoritie of the magistrate in compelling Recusants to the congregation I answer these things indeede trouble the consciences of men but they are euill consciences and the ende of this trouble is that they may be reformed and made good But the crime wherewith the false-apostles are charged is that they trouble the consciences of the godly or the good consciences of men Here then is set downe a note whereby false and erroneous doctrines may be discerned namely that they serue onely to trouble and disquiet the good conscience And by this we see the Romane religion to be corrupt and vnsound for a great part of it tends this way Iustification by workes is a yoke that none could euer beare Act. 15. The vowe of single life is as a snare or as the noose in the halter to strangle the soule 1. Cor. 7. 34. So is the doctrine which teacheth that men after their conuersion must still remaine in suspence of their saluation and that pardon of sinne is necessarily annexed to confession in the eare to satisfaction for the temporall punishment of sinne in this life or in purgatory On the contrary the Gospell of Christ as here it appeares troubles not the good conscience but it brings peace and perfect ioy Iohn 15. 11. Rom. 15. 4. And the reason is plaine for it ministers a perfect remedy for euery sinne and comfort sufficient for euery distresse And this is a note whereby the gospell is discerned from all other doctrines whatsoeuer The second crime where with the false-apostles are charged is that they ouerthrow the gospell of Christ the reason of this charge must be considered They did not teach a doctrine flat contrary to the Gospell of Christ but they maintained it in word and put an addition to it of their owne out of the law namely instification and saluation by the workes thereof And by reason of this addition Paul giues the sentence that they peruer◠and turne vpside downe the Gospell of Christ. Vpon this ground it appeares that the Popish religion is a flat subuersion of the Gospell of Christ because it ioynes iustification by workes with free iustification by Christ. The excuse that the works that iustify are workes of grace and not of nature will not serue the turne For if Christ by his grace make workes to iustifie then is he not onely a sauiour but also an instrument to make vs sauiours of our selues he beeing the first and principall sauiour and we subordinate sauiours vnto him But if Christ haue a partner in the worke of iustification and saluation he i◠no perfect Christ. 8. But though we or an angell from heauen preach vnto you otherwise then
of sinne And by this power Christ is said to liue in them that beleeue The third is the Resurrection of the dead bodie to euerlasting glorie in the day of iudgement Rom. 8. 11. Thus then the meaning of the words is euident that Christ as a roote or head liues in them that are vnited to him and that by the operation of his spirit causing them to die vnto their sinnes and to liue vnto God And againe it must be remembred that Paul speakes this not priuately of himselfe but generally in the name of all beleeuers For he saith 2. Cor. 13. 5. Know ye not that Christ is in you except ye be reprobates The vse Hence it followes that they which are true beleeuers cannot make a practise of sinne and againe that they sinne not with the full consent or swinge of their wills Because Christ liues in them and restraines the will in part When they sinne therefore they sinne not of malice but of ignorance or infirmitie Secondly the true beleeuer cannot wholly fall away from grace because the life of Christ cannot be abolished As Christ died but once and for euer after liues to God so they that are in Christ die once to sinne and liue eternally to God Rom. 6. 10. The vertue and power of God that was shewed in raising Christ to life is likewise shewed in quickning them that doe beleeue Eph. 1. 19. He therfore that is made aliue to God dies no more but remaines aliue as Christ doth Thirdly they which are true beleeuers are a free and voluntarie people obeying God as if there were no law to compell them For they haue Christ to liue in them Read Psal. 110. 2. The spirit of life that is in Christ is also in them and that is their law Rom. 8. 2. It is the propertie of the child of God to obey God as it is the nature and qualitie of the fire to burne when matter is put to it It may here be demanded how we may know that Christ liues in vs Ans. By the spirit of God 1. Ioh. 3. 24. And the spirit is knowne by the motions and operations thereof The first whereof is a Purpose to obey God according to all his commandements that concerne vs with an inclination of our hearts to the said commandements Paul saith he was sold vnder sinne and yet withall he addes that he delighted in the law of God according to the inward man Rom. 7. 23. He that loues God and keepes his commaundements hath the father and the sonne dwelling in him Ioh. 14. 23. Let this be obserued Pharaoh when Gods hand was vpon him confessed he was a sinner and his people and requested Moses and Aaron to let the people goe But after God had withdrawne his hand he returned to his old course The like doe sicke men they make promise to amend their liues and they request their friends to pray for them but when they are recouered they forget all their faire promises The reason is this There is conscience in them and by it they know themselues to be miserable sinners but they want this purpose to obey God and the inclination to his laws and therefore indeede they hate not their sinnes but rather the commandement of God The second operation and signe of the spirit is a mind and disposition like to the mind and disposition of Christ which is to doe the will of God to seeke his glorie and to applie himselfe to the good of men in all duties of loue The third and last to omit many is to loue Christ for himselfe and to loue them that loue Christ and that because they loue Christ. This is a true signe that we haue passed from death to life 1. Ioh. 3. 14. It may here be said how can Christ be said to liue in vs considering we are laden with afflictions and miseries Where Christ liues there is no miserie Ans. In the middest of all miseries the life of Christ doth most appeare Where naturall life decaies there spirituall life takes place 2. Cor. 4. 10. I beare in my bodie the mortification of our Lord Iesus that the life of Iesus may be made manifest in me Gods power is made manifest in weaknes 2. Cor. 12. Againe it may be said if Christ liued in vs we should not feele so many corruptions as we doe Ans. The life of Christ is conueyed vnto vs by little and little God hauing wounded and slaine vs first bindes vs vp then he revives vs and the third day he raiseth vs vp Hos. 6. 1. Againe nature feeles not nature nor corruption feeles corruption but grace therefore it is the life of Christ in vs that makes vs feele the masse and bodie of corruption Furthermore here we are to take notice of the common sinne of our daies Men will not suffer Christ to liue in them and to rule ouer them It is reputed a small matter but it is a grieuous offence The Gentiles say Let vs breake their bands and cast their cords from vs. Psal. 2. 2. And it is was the sinne of the Iewes to say We will not haue this man to raigne ouer vs Luc. 19. 14. And therefore Christ saith bring them hither and slay them before me Lastly here we learne our dutie and that is so to liue that we may be able to say with good conscience that Christ liues in vs we must seeke his kingdome aboue all things and take his yoke on vs. It will be said what must we doe that Christ may liue in vs Ans. We must vse the meanes appointed meditation of the word prayer sacraments and withall we must spiritually eate the flesh of Christ and drinke his blood Ioh. 6. 57. And that we may eate him we must haue a stomacke in our soules like the stomacke of our bodies and we must hunger and thirst after Christ and therefore we must feele our owne sinnes and our spirituall pouertie and haue an earnest lust and appetite after Christ as after meat and drinke When Sisera was pursued by the armie of the Israelites he cried to Iael and said Giue me drinke I die for thirst Iudg. 4. 19. euen so we beeing pursued by the sentence of the law by the terrours of hell death and condemnation must flie to the throne of grace and crie out saying Giue me of the tree of life giue me of the water of life I perish for thirst Then shall our wretched soules be quickned and reuiued to euerlasting life Math. 5. 6. Rev. 21. 6. In the fourth place here is set downe the Meanes of spirituall life in these words And in that I now liue in the flesh I liue by the faith of the sonne of God who hath loued me and giuen himselfe for me And that the doctrine may the better appeare I will stand a while to shew the meaning of them By flesh is ment the mortall bodie or the fraile condition of this temporall life Heb. 5. 7. and 1. Pet. 4. 2. And
scripture namely the Scripture before named the written law in the bookes of the old Testament And further by the law we must vnderstand God in the law Rom. 11. 32. God hath concluded all vnder vnbeleefe Concluded The law is compared to a Iudge or sergeant sinne to a prison And the law is said to conclude or inclose men vnder sinne because it doth to the full accuse and conuince vs of sin so as our mouthes are stopped and we haue no way to escape All All men that came of Adam by generation with all that comes from them their thoughts desires wordes and deedes The promise The thing promised which is Remission of sinne and life euerlasting By the faith of Christ That is the faith whereof Christ is both the author and matter This is added to signifie vnto vs who are true beleeuers namely they which are beleeuers by the faith of Christ. Against this text of Paul blind reason mooueth many questions as namely why God created man and then suffered him to fall why God did not restraine the fall of Adam to his person but suffers it to inlarge it selfe to all mankind so as all be shut vp vnder sinne why the promise is not giuen to all but onely to beleeuers But there are two speciall grounds vpon which we are to stay our minds The first is that God hath an absolute soueraigntie and lordship ouer all his creatures We may not therefore dispute the case with God Rom. 9. 20. He may doe with his owne what he will Math. 20. 15. The second is that the waies and iudgements of God are a gulfe into which the more we search the more we plunge our selues because they are vnsearchable Rom. 11. 33. Marke the phrase of Paul the Scripture concludes all vnder smne if it conclude or shut vp then it determines what is sinne what not And if this be so then it may also determine what is true and what is false and so be truly tearmed a Iudge of controuersies in religion If it shut vp sinners vnder their sinne then also it shuts them that erre vnder their errour for errours be sinnes and fruits of the flesh It is said blasphemously that if the Scripture be a Iudge it is but a dumme Iudge and I say againe that offenders may plead for themselues on this sort that the law is but a dumme Iudge when it condemnes them and shuts them vnder sinne but they shall finde it hath a loud voice in their consciences when they read it seriously and examine themselues by it euen so the Scripture speakes sufficiently for the determination of truth and falshood in matters of saluation when it is searched with care and humilitie When Paul saith We are all shut vp vnder sinne he puts vs in minde of our most miserable condition that we are captiues of sinne and Satan inclosed in our sinnes as in a prison like imprisoned malefactours that waite daily for the comming of the Iudge and stand in continuall feare of execution And seeing our condition is such we must labour to see and feele by experience this our spirituall bondage that we may say with Paul We are sold vnder sinne and that we know there is no goodnes dwelling in our flesh Rom. 7. 14. 18. This is one of the first lessons that we must take out in the schoole of Christ. Againe if we seriously bethinke our selues that we are captiues of sinne and worthie of death it will make vs with contentation of minde to beare the miseries of this life sicknes pouertie reproch banishment c. considering they come farre short of that we haue deserued who are no better then slaues of sinne and Satan Whereas Paul saith that all men with all that proceeds from them is shut vnder sinne he teacheth that all actions of men vnregenerate are sinnes The wisdome of the flesh that is the wisest cogitations counsells inclinations of the flesh are enmitie vnto God Rom. 8. 5. To the vncleane all things are vncleane Tit. 1. 15. An euill tree cannot bring forth good fruit Mat. 7. It may be obiected that naturall men may doe the workes of the morall law as to giue almes and such like Rom. 2. 14. Ans. Sinnes be of two sorts One is when any thing is done slat against the commandement of God The second is when the act or worke is done which the law prescribes yet not in the same manner which the law prescribes in faith in obedience to the glorie of God In this second regard morall works performed by naturall men are sinnes indeede Hence it followes that Libertie of will in the doing of that which is truly good is lost by the fall of Adam and that man cannot by the strength of naturall will helped by grace applie himselfe to the calling of God Whereas Paul saith that the promise is giuen to beleeuers it is manifest that the promise is not vniuersall in respect of all mākind but only indefinite and vniuersall in respect of beleeuers Wherfore their doctrine is not sound that teach the Redemption wrought by Christ to be as generall as the sinne of Adam Indeede if we regard the value and sufficiencie of the death of Christ it is so but if we respect the Communication and donation of this benefit it is not For though all be shut vnder sinne yet the promise is onely giuen to them that beleeue It is obiected that God was in Christ reconciling the world to himselfe 2. Cor. 5. 19. Ans. The text in hand shewes that by the world we are to vnderstād all beleeuers through the whole world And whereas Paul saith God shut vp all vnder vnbeleefe that he might haue mercie vpon all Rom. 11. 32. his meaning is here set downe that he shut both Iewes and Gentiles vnder vnbeleefe that he might haue mercie vpon all that beleeue both of Iewes and Gentiles Marke further the ende of the law is conuiction and the ende of our conuiction is that the promise of mercie may be giuen to them that beleeue Here is notable comfort with incouragement to all good duties Doth the law as it were in the name of God arrest thee doth it accuse and conuince thee of manifold sinnes doth it arraigne thee at the barre of Gods iudgement and fill thy soule with terrour dost thou by the testimonies of the law and thine owne conscience see and feele thy selfe to be a most miserable and wretched sinner well It may be thou thinkest that all this is a preparation to thy damnatiō but it is not For it is cōtrariwise a preparation to thy saluation For the law with a loud voice in thy heart proclaimes thee a sinner and threatens thee with perdition but the end of all this is that Iesus Christ may become a Sauiour vnto thee so be it thou wilt come vnto him and beleeue in him For he saues no sheepe but the lost sheepe and he calls not iust men but sinners to repentance Let vs therefore with all our
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
that may be simply to euery one to hinder all euill whereas to the nature of the generall or vniuersall good 〈◊〉 things appertaine First that all things should be good in some measure of goodnes Secodly that some things should be better then others Thirdly that those things that are defectiue in goodnes that is euills should be ordayned to the common good as in a well ordered house all the parts thereof are good in their kind Secondly some better then others as Paul saith In a great house there are vessells of gold and siluer of wood and stone some for honour and some for dishonour 2. Tim. 2. 20. Thirdly those that are destitute of goodnes as sinkes draughts and other like places seruing for base though necessarie vses are ordained to the common good of the whole house which it cannot want And therefore if the master builder to preuent these particular euills should leaue them out of his building he should preiudice the common good of the whole house which cannot be without them Thus much of the first part namely the duty Now I proceede to prosecute the second which shews first to whome we must do good and secondly the order to be obserued therein We must do good vnto all but specially to those which are of the houshould of faith Touching the first It may seeme that some among the Galatians were of the Pharises mind who thought they were bound to loue their friends but not their enemies or of this perswasion that they were not bound in coÌ„science to do good vnto the healthen amongst whom they liued as being professed enemies of Christ opeÌ„ persecutors of his Church But Paul teacheth theÌ„ vs another lesson wheÌ„ he coÌ„mands vs to do good vnto all sutable to that of our Sauiour Christ loue your enemies blesse them that curse you doe good to them that hate you pray for them that hurt you and persecute you Matth. 9. 44. Let vs consider the good Samaritans practise Albeit there was mortall hatred betwixt the Iewes and the Samaritans Ioh. 4. 6. Yet he seeing his deadly enemie wounded and halfe dead had compassion vpon him powred wine and oyle into his soares bound vp his woundes set him on his owne beast brought him to an Inne and made prouision for him the like ought we to doe euen to our enemies as occasion shall serue Luk. 10. 30. For if we must doe good to our enemies beast his oxe or asse going astray in bringing him home againe Exod. 23. 4. Much more ought we to doe good to our enemie himselfe For the more beneficiall and communicatiue we shewe our selues to be the greater goodnesse we shewe to be in vs as the fountaine which powreth forth his streames vnto all and the candle which standeth vpon a candlestieke shineth vnto all and not to it selfe being couered with a bushell The reasons why we ought to doe good vnto all euen to our enemies are principally foure The first may be taken from the grounds of loue and beneficence which are in all men euen in the wicked themselues nowe the grounds of loue are specially three the first is the image of God which beeing in all men yea euen in prophane persons in part ought to be the loadstone of loue to draw our affection vnto it The second is communion and fellowship in the same nature and therefore we ought to be beneficiall vnto men because they are men though we will not doe good homini yet we must doe it humanitaâ—i as the Philosopher said The third is participation in the death of Christ in that all men haue part in Christ as well as we for any thing we knowe Secondly God whose example we are to followe as hath beene said is good and bountifull vnto all causing his sunne to shine as well vpon the badde as the good and his â—aine to fall as well vpon the ground of the vniust as of the iust beeing kinde vnto the vnkind and to the wicked Thirdly we must doe to others as we would they should doe to vs. Therefore if we beeing in distresse would be glad to receiue good at the hand of a wicked man we ought in the like case to doe good vnto him Fourthly our profession and the reward which we looke for require this at our hands for if we doe good vnto them onely that doe good vnto vs or if we be friendly to those onely that are friendly to vs what singular thing doe we for euen the Publicans doe the like and so hauing our reward here in this life we can expect none other after this life Matth. 5. 47. The second point which containeth the order to be obserued in doing good is laid downe in these words Let vs doe good to all but specially to those which are of the houshould of faith By them of the houshold of faith we are to vnderstand those which by faith are of the same familie with vs namely of the same Catholike church vpon earth the house of God beeing often put to signifie the Church of God as 1. Tim. 3. 15. The house of God is called the Church of God the ground and pillar of trueth Ebr. 3. 2. Moses was faithfull in all Gods house that is his Church and thus this phrase is expounded Eph. 2. 19. Ye are no more strangers and forrainers but citizens with the Saints and of the houshold of God So that by them of the houshold of faith we must vnderstand onely the faithfull Indeed among men not onely children but also man-seruants and maide-seruants are counted to be of the family but God accounts them onely to be of his house that are Saints by calling and sonnes by faith The rest are bastards and not sonnes they are it may be in the house but not of the house for true sauing faith doth characterize those that are of the familie of faith euen as fanaticall dreames fantasticall opinions allegorizing of the literall sense of the scripture denying the resurrection of the flesh doe characterize those that are of the familie of loue Hauing the meaning coÌ„sider the dutie which is to do good principally to the faithfull the Saints seruants of god that is we must do good vnto theÌ„ before others more theÌ„ to others which are not of the same familie as Dauid saith My well-doing reacheth not to thee but to the saints that are in the earth them that excel in vertue Psal. 16. 2 3. For it is alone as if the Apostle should haue said As it is fit and conuenient that they that are of the same familie should be helpefull and beneficiall one vnto another rather then to those that are of another family So it is requisite that those which are members of the same bodie nay sonnes and daughters brethren and sisters hauing the same God for their father the same Church for their mother Christ for their elder brother begotten of the same immortall seede nourished with the
dispēsation of the word Secondly whereas Paul saith not of men but of Christ I gather that euery lawefull calling is of God and not of men as authors thereof and that the Right to call belongs to God The father thrusts forth labourers into the vineyard the sonne giues Pastors and teachers the Holy Ghost makes ouerseers It may be alleadged that the Church hath authoritie to call and ordaine ministers I answer that the Churches authoritie is no more but a ministerie or seruice whereby it doeth testifie declare and approoue whome God hath called Thirdly whereas Paul thus proclaimes his calling Paul an Apostle of Iesus Christ I gather that the callings of the Ministers of the Gospell must be manifest to their owne consciences and the consciences of their hearers And that for diuers weightie causes First they are imbassadours instruments and the mouth of God and for this cause they are to speake in the name of God and this they cannot doe vnlesse they knowe themselues to be called Secondly that the calling of the Ministerie may tend to edification there is required the assistance of Gods spirit in the teacher the protection of him and his ministerie the effectuall operation of the spirit in the hearts of the hearers And he that wants the assurance of his calling cannot pray to God in faith for these things neither can he apply the promises of God to himselfe Thirdly the knowledge of our callings breeds conscience of our duties diligence and the feare of god Lastly knowledge of our callings in the consciences of the hearers breeds a reuerence in their hearts and obedience to the ministerie of the word Vpon this some may demaund howe they may knowe that they are called of God to the ministerie of the word Answer they may knowe it if they finde three things in themselues the first is the testimonie of their consciences that they entred not for praise honour lucre but in the feare of god with a desire to glorifie him and to edifie the Church The second is a facultie to doe that to which they haue a desire and will In this facultie are two things knowledge of God and his waies and aptnesse to deliuer that which they knowe The third is the Ordination of the Church which approoues and giues testimonie of their will and abilitie He that hath these things is certainely called of God Nowe put the case a man wants the first of these three because he entred with euill conscience beeing carried with ambitious and couetous desires then I answer that his calling still in respect of the Churh is good and lawefull and when he repents of his bad conscience it is also accepted of God The fourth point to be obserued is that Paul makes three kinds of callings in the Church One is when men are called by men and not by God and thus are all false teachers called The second is when men are called of God by the ministerie of men thus are all ordinarie ministers of the word called The third is when men are called not by men but by Christ immediately And Paul here signifieth that he himselfe and the rest of the Apostles were called according to this third way And in this respect he puts a difference betweene the Apostles and all the Ministers of the newe Testament For in that they were called immediately they were also taught by immediate inspiration and also aided by the infallible assistance of Gods spirit And of all this they had promises Math. 10. 19. 20. Luc. 10. 16. Hence we may gather the certenty of our religion The essentiall note of the Church is faith faith stands in relation to the word of God and the word of God is no word vnto vs vnlesse we knowe it to be so and we knowe it to be so because it was written by the Apostles who in preaching and writing could not erre Secondly hence I gather that the doctrine of the Apostles it the immediate word of God because it was giuen by inspiration both for matter and words whereas the doctrine of the Church in sermons and the decrees of councels is both the word of God and the word of man The word of God as it agrees with the writings of the Apostles Prophets the word of man as it is defectiue and as it is propounded in tearmes deuised by man It may be obiected that Paul spake some things of himselfe and not from the Lord 1. Cor. 7. 12. Not the Lord but I. Answer the meaning is not the Lord by any expresse commaundement but I by collection and interpretation of Scripture and that by the assistance of Gods spirit v. 40. Seeing then the writings of the Apostles are the immediate and meere word of God they must be obeyed as if they had beene written without man by the finger of God Lastly seeing it is the propertie of an Apostle to be called immediatly by Iesus Christ hence it follows that the authority office and function of Apostles ceased with them and did not passe by succession to any other Therefore it is a falshood that the Pope of Rome succeedes Peter in Apostolicall authoritie and in the infallible assistance of the spirit when he is in his consistorie And where paul saith he was called by Iesus Christ and not by man that is meere man he giues a pregnant testimonie that Christ is both God and man And whereas Paul was called by Christ raised from the dead hence I gather the dignitie of the Apostle Paul aboue all other Apostles in that he was called after the resurrection of Christ when he was entred into his kingdome The Text. 2. And all the brethren that are with me to the Churches of Galatia The Exposition By brethren we are to vnderstand such as seperated themselues from the Pagans and receiued the faith of Christ 1. Cor. 5. 11. And here more specially such as taught and professed the faith that is both pastors and people whether of Antioche as some thinke or of Rome as others And Paul writes his Epistle as well in their names as in his owne and with their consent for two causes One was that he might not be thought to deliuer any priuate doctrine deuised of his owne head And this care he had alwaies and therefore taught nothing but that which was in the writings of Moses and the Prophets Act. 26. 22. And this was the care of Christ who saith My doctrine is not mine but his that sent me Joh. 7. 16. And at this daie this must be the care of the Ministers of the Gospell to deliuer nothing of their owne First therefore their doctrines must be founded in the writings of the Prophets and Apostles and secondly that they may be sure of this they must haue the consent of the true Church specially of such as haue beene the Restorers of the gospell in this last age This rule Paul giues Timothie to continue in the things which he had learned of Paul and the rest
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
For Christ in his Sacrifice Satisfaction intercession merit admits no corriuall or associate All actions of his are perfect in their kind and neede no supplie This againe must teach vs to content our selues with Christ alone and not to set vp any thing with him or against him This is the safest and the surest course A certen Papist writeth to this effect that we Protestants in our iustification cleaue only to the bodie of the tree and that the Papists cleaue both to the bodie and the branches And I say againe it is the safest with both the hands to cleaue to the bodie of the tree and he that with one hand laies hold vpon the bodie of the tree and with the other staies himselfe vpon the branches â—in great danger of falling The second conclusion of Paul is that to set vp any thing out of Christ as a meritorious cause of saluation and to place our iustification in it either in whole or in part is indeede the seruice of Idols And the reason is plaine For this is to set vp something in the place and roome of Christ and men put a confidence in that which they make a cause of their owne saluation The doctrine then of Iustification by works is a doctrine that maintaines idolatrie for if they iustifie we may put our trust in them and if we put our confidence in them we make idols of them That works may merit at Gods hand they must not onely be sanctified but also deified The distinction vsed of the Papists of Latria and Dulia that is of worship and seruice falls to the ground They say they giue worship to God and seruice to Angels and Saints It is a toie For here Paul condemnes the very seruice to heathen gods and the seruice of the rudiments of the law is the Apostasie of the Galatians And to giue seruice or worshippe to any thing are all one The third conclusion of Paul is that they which haue giuen their names to God and Christ must not returne to any thing that they haue forsaken or ought to forsake He that puts his hand to the plough must not looke backe he that goes to the land of Canaan must not looke backe to Egypt We in England haue bin long deliuered from the superstition of Poperie and we must not so much as dreame of any returne It is a common fault among vs that in outward profession we cleaue to Christ yet in affection and practise we cleaue to the world and walke after the lusts of our owne hearts This is in shew to goe forward but in deede to turne backe againe But our dutie is in thought conscience will affection word and deede to go on forward and no way to goe backe Vers. 10. In the former verse Paul sets downe the Apostasie of the Galatians in generall tearmes saying How turne ye againe to the Elements of the world In the 10. verse he shewes what these Elements be Ye obserued daies and moneths and times and yeares By daies are meant Iewish Sabbaths by moneths the feasts obserued euery moneth in the day of the new moone By times some vnderstand the feast of the Passeouer the feast of Pentecost and the feast of Tabernacies But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies seasons or fit times for the doing of this or that busines So is it translated Act. 1. 7. It is not for you to know the times and seasons It was the manner of the Gentiles to make difference of times in respect of good or bad successe and that according to the signes of heauen And it is very likely that the Galatians obserued daies not onely in the Iewish but also in the heathenish manner By yeares are meant euery seuenth yeare and the Iubelie yeares which the Galatians obserued after the fashion of the Iewes Againe there is a fourefold kind of obseruation of daies one naturall the other ciuill the third Ecclesiasticall the fourth superstitious Naturall is when daies are obserued according to the course of the sunne moone Gen. 1. 14. thus day follows night and night followes day and euery yeare hath foure seasons spring sommer autumne winter And the obseruation of these times is according to the law of nature Ciuill obseruation is when set times are obserued for husbandrie in planting setting reaping sowing for houshold affaires and for the affaires of the commonwealth in keeping of faires and markets c. And thus to obserue daies is not vnlawfull Ecclesiasticall obseruation of times is when set daies are obserued for orders sake that men may come together to worship God these daies are either daies of thanksgiuing or daies of humiliation Of daies of thanksgiuing take the example of the Iewes Hest. 9. 26. who obserued yearely the feast of Purim for a memorie of their deliuerance In like manner they appointed and obserued the feast of Dedication and it seemes that Christ was present at Ierusalem as an obseruer of this feast Ioh. 10. 22. And thus for orders sake to obserue certaine daies of solemnitie is not forbidden Superstitious obseruation of daies is twofold Iewish or heathenish Iewish when set daies are obserued with an opinion that we are bound in conscience to obserue them and when the worship of God is placed in the obseruing of this or that time Heathenish when daies are obserued in respect of good or bad successe Now then to come to the point the intent of Paul is onely to condemne the Iewish manner of obseruing of daies in these words Ye obserue daies moneths yeares and the heathenish manner in these words ye obserue seasons Against this interpretation the place of Paul may be obiected Rom. 14. 6. He that obserues the day obserues it to the Lord. Ans. Indeede Paul in these words excuseth the Romanes that obserued daies and saith that their intention was to obserue them to the honour of God and this he saith because as yet they were not fully instructed touching Christian libertie but withall let it be remembred that in mild sort he notes this to be a fault in them when he saith that they were weake in faith Now the case was otherwise with the Galatians because they obserued daies after they had bin informed touching their libertie in Christ and withall they placed their saluation in part in the obseruation of daies and thus they mixed the Gospel with the law And therefore they were iustly to be blamed Againe it may be obiected that now in the time of the new Testament we in religious manner obserue the Lords day Ans. Some men both godly and learned are of opinion that the Lords day was appointed by the Apostles for orders sake and that it is in the libertie of the Church to appoint the Sabbath vpon any other day in the weeke because they say all daies without exception are equall and they adde further that when the publike worship of God is ended men may then returne to their labours or giue themselues to recreation
that there is a great want of the grace of God among â—s Therefore take heede of it 30 But what saith the Scripture put out the bond-woman and her sonne for the sonne of the bondwoman shal not be heire with the sonne of the freewoman The second answer to the former obiection is in these wordes that they which hate the children of promise shall at length be cast out of the house of God Obiect I. These wordes cast out the bondwoman are the words of Sara to Abraham therefore they are not the words of scripture Ans. The words were vttered by Sara but they were afterward approoued by God Gen. 21. 12. and thus they are the voice of scripture Obiect II. Sara is commended for her subiection to Abraham 1. Pet. 3. 6. yet here shee speakes imperiously Cast out the bondwoman Ans. Shee speakes this not as a priuate woman but as the voice and mouth of God and that no doubt by instinct from God And therefore the words shee vttereth are to be esteemed as the commandement of God This her case is extraordinarie and not to be followed Thevse I. All carnall hypoâ—â—ites mockers of the grace of God shall be cast forth of Gods familie though for a time they beare a sway therein This is the sentence of God Let vs therefore repent of our mocking and hereafter become louers of the grace of God as Christ was Mark 10. 21. II. Consolation the persecution of the people of God shall not be perpetuall For the persecuting bondwoman and her sonne must be cast out The rodde of the wicked shall noâ— rest vpon the Lot of the righteous Psal. 125. 3. This is our comfort III. All iustitiarie people and persons that looke to be saued and iustâ—fied before God by the law and the workes of the law either in whole or in part are cast out of the church of God and haue no part in the kingdome of heauen The casting out of Agar and Ismael is a figure of the reiection of all such Behold here the voice of God casting downe from heauen the greatest part of the earth the Turke the Iew the obstinate Papist with the stepmother the Romish church 31 Then brethren we are not children of the seruant but of the freewoman The conclusion of the whole argument following directly from the 27. verse If we be children of the promise then are we children of the freewoman and not of the bondwoman consequently we are iustified and saued without the works of the law by the meere grace of God causing vs by faith to rest on the promise of God whose substance and foundation is Christ. CHAP. V. 1 Stand fast therefore in the libertie wherewith Christ hath made vs free and be not intangled againe with the yoke of bondage THese words are repetition of the principall Conclusion of the whole Epistle Which was on this manner I Paul am called to teach and my doctrine is true therefore ye did euill to depart from it and your dutie was to haue stood vnto it Further they are collected and inferred vpon the conclusion of the last argument vsed in the last chapter thus Ye are children of the freewoman and therefore ye are free and therefore ye should hold fast your libertie In the words two maine points of doctrine are propounded The first is that by nature we are all intangled with the yoke of bondage For the better conceiuing of this I will handle three points the nature of this bondage the signe of it and the vse Touching the nature of it Our spirituall bondage stands in three things The first is bondage vnder sinne which Paul teacheth when he saith I am carnall sold vnder sinne Rom. 7. 14. Here remember that by sinne is meant Originall sinne which hath two parts Guiltines in the first offence of Adam which is imputed to all mankind and the disposition of all the powers of the soule to all manner of euill whatsoeuer And this rebellious disposition is like a leprosie infecting the whole man and it raignes like a tyrant ouer the soule of man by tempting intising and drawing him from one actuall sinne to another so as he can doe nothing but sinne Iam. 1. 14. The second thing is obligation or subiection to all punisâ—â—ment both temporall and eternall And it hath three parts The first is Bondage vnder Satan who keepes vnrepentant sinners in his snare according to his owne will 2. Tim. 2. 26. he rules in their hearts like a God 2. Cor. 4. 4. and hath power to blinde them and to harden their hearts till he haue brought them to eternall death Heb. 2. 14. The second is bondage vnder an euill conscience which sits in the hearts of offendours as an accuser and a terrible iudge and lies like a wild beast at a mans dore readie euer and anon to plucke out his throat Gen. 4. 7. The third is bondage vnder the wrath of God and the feare of eternall death Heb. 2. 15. The third part of this bondage is the obligation to the ceremoniall law It pertaines not to all mankind but onely concernes the Iewes to whome it was a yoke of bondage Act. 15. The signe of this bondage whereby it may be discerned is to keepe a course or practise in sinning Ioh. 8. 34. He that commits sinne is a seruant of sinne or againe a life led according to the custome and fashion of this world in the lust of the flesh or the lust of the eye which is couetousnes or in the pride of life Eph. 2. 2. 1. Ioh. 2. 16. The vse We must learne to see feele acknowledge and bewaile this bondage in our selues Deliuerance belongs onely to such captiues as know themselues to be captiues Luk. 4. 18. and labour vnder this bondage Matth. 11. 28. Thus did Paul when he saith I am sold vnder sinne and O miserable man who shall deliuer me from this bodie of death To feele this bondage is a steppe out of it and not to feele it is to be plunged into it Secondly we must pray earnestly for deliuerance The dumme creatures sigh and trauell till they be deliuered from their bondage much more then must we doe it Rom. 8. 22. Thirdly we must learne to detest whatsoeuer is of our selues because it wholly tends to bondage Lastly we must be content with any affliction that God laies on vs though it be lingring sicknes pouertie imprisonment banishment For God might worthely lay on vs all shame and confusion because we are by nature slaues of sinne and Satan The second maine doctrine is that by grace there is a libertie pertaining to the people of God Here I consider foure things 1. what this libertie is 2. the author of it 3. the persons to whome it belongs 4. our dutie touching this libertie For the first Christian libertie is called the Good or commoditie of Christians Rom. 14. 16. It is a spirituall Right or condition lost by Adam and restored by Christ. I say spirituall because
day I answer it is true of essentiall glorie all the elect shall haue equall glorie but it is not true of accidentall glorie therein all shall not equall Take sundrie vessels of diuers bignesse and cast them in to the sea all will be filled with water though some receiue a greater quantitie others a lesse So all shall haue fulnesse of glorie that is the same essentiall glorie though in respect of accidentall glorie some shall haue more and some lesse Secondly the scope of the parable is not to shewe the equalitie of glorie in the world to come but that they which are first called ought not to insult ouer their brethren which are not as yet called seeing they may be preferred before them or at the least made equall with them It remaineth therefore for a conclusion that there shall be degrees of glorie in heauen as there are degrees of torments in hell and that as mens labours differ in goodnes so their rewards shall be different in greatnesse Nowe mens labours differ in goodnesse three waies in the kinde in the quantitie and in the qualitie In the kind in that some are more noble in their kinde some more base as to cure the maladies of the soule is a more excellent worke in it kinde then to cure the diseases of the bodâ—e and therefore it hath a greater degree of glorie promâ—â—ed Dan. 12. 3. They that turne many to righteousnes shall shine as the starres for euermore In the qualitie or manner in that some are done with greater loue some with lesse some with greater zeale some with lesse some with greater care and conscience to discharge our duties some with lesse now those that are performed with greater loue zeale care and conscience shall â—eceâ—ue a greater reward thoâ—e that are done with lesse a lesser for so is the promise Euery man shall receiue his wages according to his owne labour 1. Cor. 3. 8. In the quantitie in that some labour but an houre others beare the burden and heaâ—e of the day and so according to the greatnes or sâ—alnes of their paines they shall haue a greater or lesser reward He that had so carefully emploâ—ed his talent that he gained with it ten others was made ruler ouer ten cities and he that had taken lesse paines and gained buâ—â—â—ue was made but ruler ouer fiue that is had his reward yet a lesse reward sutable to his worke Further as God doth reward the good workes of his seruants according to the kind the quantitie and qualitie so he rewardeth sinnes not onely according to their degree as we haue heard but also in the same manner according to the nature and qualitie of the sinne 2. Thess. 1. 16. It is a iust thing with God to recompence tribulation to them that trouble you Thus he threatneth that to the froward he will shew himselfe froward Psal. 18. 26. And he that sheddeth mans blood by man shall his blood be shedde Gen. 9. 6. And all that take the sword shall perish by the sword Matth. 26. 52. And he that stoppeth his eares at the crie of the poore shall crie vnto the Lord and he will not heare him Pro. 21. 13. And iudgement mercilesse shall be to him that shewes no mercie Iam. 2. 13. And Woe be to thee that spoilest and wast not spoiled and doest wickedly and they did not wickedly against thee for when thou shalt cease to spoile thou shalt be spoiled and when thou shalt make an ende of doing wickedly they shall doe wickedly against thee Esa. 33. 1. For with what iudgement men iudgâ— they shall be iudged and with what measure they mere it shall be measured to them againe Matth. 7. 〈◊〉 Neither doth God barely threaten this but he doth it in deede in handling sinners in their kind Gen. 2. 17. Because thou hast eaten of the tree cursed is the earth for thy sake in sorrow shalt thou eate of it all the daies of thy life Thus God punished the filthie Sodomites in their kind in that for their burning lust he rained vpon them fire and brimstone from heauen Gen. 19. 24. Nadab and Abihu censing with strange fire were consumed with fire from heauen Numb 10. 1 2. The like may be said of Adonibezek for as he caused seuentie Kings hauing the thumbs of their hands and of their feete cut off to gather crummes vnder his table so the Lord rewarded him Iud. 1. 7. As Agags sword made women childlesse so his mother was made childlesse among other women beeing hewen in peeces before the Lord in Gilgal 1. Sam. 15. 33. Thus God punished the adulterie and murther of Dauid for as he defiled an others mans wife so his owne sonne Absolom defiled his wiues in the sight of all Israel 2. Sam. 10. 22. his murther in slaying Vriah by the sword of the childreÌ„ of AmmoÌ„ in that the sword did neuer depart froÌ„ his house 2. Sam. 12. 10. Because the Grecians accouÌ„ted preaching foolishnes it pleased God as a fit iust punishment of this their sin by the foolishnes of preaching to saue theÌ„ that beleeue 1. Cor. 1. 21. Thus as Chrysost. hath obserued the rich glutton was met with in his kind for wheras he would not giue Lazarus a crumme of bread to slake his hunger god would not giue him a droppe of water to coole his thirst Luk. 16. and therefore he saith Hieme non seminavit misericordiam venit aestas nihil messuit Thus he punisheth spirituall fornication with bodily pollution because the Israelites went a whoring from God therefore their daughters became harlots and their spouses whores Hos. 4. 12 13. And this is verified in the Church of Rome at this day for as he gaue vp the heathen to reprobate minds by reason of their idolatrie so hath he giuen them vp as we may see in their vncleane cloysters their Sodomiticall Stewes their beastly brothelhouses and the like So they that delight in looking at the rednesse of the wine shall haue red eies as a punishment of their sinne Pro. 23. 30. Thus God punished the pride of the women of Ierusalem for in stead of a sweete sauour there was a stinke in stead of agirdle a rent in stead of dressing of the haire baldnes in stead of a stomager a girding of sacke cloth and burning in stead of beautie Esa. 3. 24. And thus the Lord shut vp euery wombe of the house of Abimelech because of Sara Abrahams wife Gen. 20. 18. Thus the wise man saith Because the Israelites worshipped serpents which had not the vse of reason and vile beasts the Lord sent a multitude of vnreasonable beasts among them for a vengeance that they might know that wherewith a man sinneth by the same also shall he be punished Wisd. 11. 13. And this manner of punishing sinners in their kinde Iob acknowledgeth to be most iust when he saith If mine heart haue beene deceiued by a woman or if I haue laid waite an the dore of my
tabulae and therefore is to haue care that true religion be professed and the contemners thereof punished An example hereof we haue in good King Iosiah who caused all that were found in Ierusalem and Beniamin that is all his subiects to stand to the couenant which he made with the Lord nay which is more he compelled all that were found in Ierusalem to serue the Lord their God 2. Chron. 24. 32 33. among which multitude many there were no doubt which did like better of Idolatrie then of Gods worship as the word compelled doth import The King that made that great supper commanded his seruants to coÌ„pell the guests to come in vnto him Luk. 14. 23. whence Augustine gathereth that it is the Magistrates dutie to compell recusants schismatikes heretikes and such like to the hearing and professing of the word But here three things are commonly obiected against this doctrine Obiect I. To compell men to embrace true religion is to make them goe against their conscience which the Magistrate ought not to doe as some Papists haue asfirmed that they would not for tenne thousand worlds compell a Iew to sweare that there were a blessed Trinitie because he should be damned for swearing against his conscience although the thing were neuer so true Ans. I. If it were so hainous a sinne to compell any to embrace true religion because it is against their conscience why doe Popish Prelates and Magistrates compell Protestants and that by exquisite torments to reconcile themselues to the Church of Rome to sweare obedience to the Pope to acknowledge TraÌ„substantiation and to heare Masse which they know are directly against their conscience II. If they will not compell men to doe any thing though neuer so good or godly because it is against their conscience why should they not be as scrupulous in restraining them from doing that which is vnlawfull because they are perswaded in conscience they ought to doe it For if they compell men to omit that which they beleeue to be good because they know it to be euill as their owne practise prooueth in that they will not suffer Protestants to pray publikely in a knowne tongue nor receiue the Sacrament in both kinds c. why doe they not compell them also to doe that which they know to be good though they thinke it to be euill III. The Magistrate is to compell men to embrace true religion or to punish them for their obstinacie in not harkening to the word because he is to vse the meanes to reclaime them and to winne them to a loue and liking of the truth Now so long as they are vrged to heare the word there is hope they may be wonne againe and experience shewes as Augustine testifieth of the Donatists that they which did professe religion at the first meerely by compulsion may afterwards by the mercie of God professe it onely for deuoâ—ion And what though some come not to learne but to carpe and cauill yet God may cast the nette of his mercie so farre ouer them that contrarie to their purpose they may be caught IIII. If the Magistrate who may compell them and so reclaime them doe suffer them to continue in their errours or heresies without controlment he is guiltie of their sinne but by compelling them he hath discharged his dutie for albeit they beeing compelled doe dissemble and play the hypocrites doe lie and forsweare themselues that is not the Magistrates sinne who intendeth nothing but their conuersion and saluation it is their owne proper and personall sinne Obiect II. Men ought to be perswaded to embrace religion and induced to beleeue but not compelled for the will can not be compelled Ans. True it is the will cannot be compelled and as true is it likewise that the Magistrate doth not compell any to beleeue for when a man doth beleeue and from his heart embrace true religion he doth it willingly notwithstanding meanes are to be vsed to make them willing that are vnwilling and the meanes is to compell them to come to our assemblies to heare the word and to learne the grounds of true religion for it is Gods commandement men should prooue the spirits 1. Ioh. 4. 1. that so they may know the truth and cleaue vnto it Augustine saith fitly and finely to this purpose Quod autem vobis videtur invites ad veritatem non esse cogendâ—â— erratis nescientes Scripturas neque virtutem Dei qui eos volentes facit dum coguntur inviti Secondly when Papists receiue the Sacrament sweare allegeance to their Prince present themselues in our congregations who knowes that they doe these things against their conscience nay rather we ought in charitie to thinke that they are perswaded in conscience they may doe them when by oath and protestation they confesse so much But be it they did all in hypocrisie shall the execution of godly lawes therefore cease because hypocrites will not obey but in dissimulation Obiect III. The Magistrate by compelling Recusants to the outward profession of religion maketh them to play the hypocrites to counterfaiâ— and dissemble Ans. The Magistrate in executing the lawes hath no such intent but onely that they might heare the word beleeue it and be saued Againe Protestant recusants in other countries are not allowed by Papists to alleadge their conscience for their refusall but are compelled either to conforme themselues or to vndergoe cruell torments no more may such pretence of conscience excuse the Papists or other heretikes but that they should receiue the same measure which they mete to others II. Quest. How can it be truly said that the false Apostles compelled men to receiue circumcision seeing Titus was not compelled to be circumcised Gal. 2. 3. Ans. That place maketh nothing against the text in hand the meaning is that Paul for his part was readie to haue circumcised Titus as he did Timothie Act. 16. 3. rather then offend the weake brethren But when it came to this point that they would needes vrge circumcision as a thing necessarie to saluation Paul refused to do it for all the false brethren that crept in v. 4. that is notwithstanding they laboured by all meanes to bring it in vse againe Neither did the Apostles vrge it or require it as a thing necessarie to saluation III. It may be demaunded whether that circumcision beeing so vehemently vrged by the false Apostles might not haue beene vsed Answ. It might not For albeit it be in it selfe a thing indifferent and so it skilleth not whether a man be circumcized or not as Paul saith Circumcision is nothing and vncircumcision is nothing yet beeing vrged as a matter oâ— absolute necessitie as without which men could not be saued Act. 15. 1. it ought not to be vsed The like may be said of all indifferent things if they be made essentiall pâ—rts of Gods worship or necessarie to saluation as the vse of meates and drinkes obseruing of times and seasons wearing this or that habit or
15. Obiections against Baptisme of Infants Answered 261 Children of Turkes and Iewes are not to be baptised 261. 30 Children of professed Papists may be Baptised two cautions obserued 261. 32 Children of wicked christians and of parents Excommunicate may be Baptised 262. 15 Baptisme is to be administred but once 262. 26 Of the place of Baptisme 263. 1 The vse of Baptisme 263. 9 Papists abuse baptisme 377. 12 We must be bearers and how 490. 32. Beare one with another 491. 492 Beleeuers must be Bearers and sufferers 168. 169 Foure kindes of Beleeuers in the visible church 319. 6 Why beleeuers are called childrē of promise see promise Funerall beneficence 603. 21 Vitall beneficence 603. 25 Blessing came by the curse 203. 20 There is a good and lawfull kind of boasting 89. 12 Boasting is either lawfull or vnlawfull 455. 11 whether Bondage may stand with Christian religion A treatise of spirituall Bondage 364. 39. Our spirituall bondage stands in 3. things 365. 1 Of the nature signe and vse of it 365. What is ment by Brethren 5. 38 61. 25. The name Brethren of force to perswade vs to vse gentlenes 466. 29 Brethren taken foure waies in Scripture 469. 39 Burdens of two sorts what they be 520. 24. To beare one anothers burden what 520. Bearing of our owne burden what it is 520. 35 Vses vpon this that euery man must beare his owne burden 528. 6 Sinne a burden to wicked Angels man god and the creatures 528. 11. What kind of burden sinne is 528. 27. The Iewes sporting at the threatnings of the Lord calling them the burden of the Lord. 529. 10 Mens Burdens are of two sorts 489. 3. Foure sorts of those burdens that may be borne of others as well as of our selues 489. 9 The two first sorts borne three waies Jbid. 20 The two latter how to be borne Ibid. Sundrie obiections against Bearing only our owne Burdens propounded and answered 520. 35 to 528. Infants beare the burden of Adams sinne and why 521. 15 True beleeuers freed by Chirst frō a threefould burden 527. 26 How Christ and we are said to beare the Burden of our sinnes 527. 39 C Pauls Calling was not by the church of Antioch 2. 23 It differs from the calling of other Apostles 2. 23 A good calling necessarie for a minister 3. 1 The Anabaptists arguments that a man may preach without a calling answered 3. 7 Euery lawfull calling is of God 3. 22. Foure reasons why ministers calings must be manifest to their consciences and to their auditors 3. 31 Three notes to knowe whether a man be called to the ministerie 4. 10. Three kinds of calling in the Church 4. 25. Two sortes of calling 34. 1 Three kindes of extraordinarie callings 34. 4 Three rules to be obserued for the triall of an extraordinarie calling 34. 22. God in his eternall counsell assignes to euery man a calling 48. 1 The child of God in his conuersion hath not power to resist the inward calling of God 306. 35 Who calles who are called what is the calling of God 398. Men answer the calling of god three waies 399. 1 Gods calling is either operatiue or significatiue 399. 7 Euery man ought to haue two callings 404. 28 Carnal vide natural Roman Catholykes like vnto the ould False prophetes for outward shewes 612. 2 Their outward shewes stand in foure particulars ibid. 3 Ceremonies are of two sortes 231. 13. Ceremonies considered three waies 309. 39 Charming a kind of wichcraft 429. 37. How we may discerne of charmes 403. 10 Two degrees of Gods children 336. 4. VVhy beleuers called children of promise vide promise Who are the children of Abraham vide Abraham A Child of God is two waies 536. 26. A Child by grace is three waies 36. 28. The excellencie of this benefit to be the Child of God 236. 39 The duties of Gods children 238. 2. 238. 24. A Treatise of the authoritie that parents haue in disposing their children 274. 28 Children must be subiect to their tutors and gouernours 276. 25 What a man must doe to be assured he is Gods child 277. 14 What the vnion with Christ is vid. Vnion Is what respect they are said to be one with Christ 265. 1 How all beleeuers are made one with Christ 265. 3 Of the donation of Christ. 265. 36 Of our receiuing of Christ. 266. 15 What communion with Christ is 266. 23 How the Lord Iesus is put on 267. 4. Of the apprehension of Christ. vid. Apprehension Why Christ called Sonne vid. Son Whether the Sonne be God vide Sonne Christ tooke not to himselfe the office of a Mediatour 281. 16 A treatise of Christs incarnation why how farre forth and how he was made flesh 282. 4 Of the vniting of the flesh to the godhead of the Sonne 284. 12 Of Christs subiection to the law 285. 35. Of Christs obedience in fulfilling the law 286. 18 Of the application of Christ. vide Application Christ crucified the storehouse and treasurie of the Church which is shewed in fiue points 630. 25. 28 Why Paul gloried rather in the crosse of Christ then in his resurrection 631. 23 The Papists wicked glorying in the crosse 632. 1 Christ is called our Lord in fiue respects 652. 25 Christ was made a curse for vs. vide Curse How Christ suffered the wrath of God 200. 1 Christ must be really learned before he be taught 53. 9 When Christs obedience beganne and ended 119. 14 How Christ could obey being God and satisfie for vs beeing man 120. 4. In what order Christ giues himselfe vnto vs 146. 8 Christ is God 5. 25 Christ which giues grace and peace why called our Lord 12. 38 How Christ is said to giue himselfe 13. 26. Two endes why Christ gaue himselfe 14. 38 Christs death and sacrifice was voluntarie 14. 10 Euery man must applie the gift and sacrifice of Christ vnto himselfe and how it may be done 15. 22 How they of the old testament were partakers of the bodie and blood of Christ 21. 35 Christ is the great Prophet and doctour of the church 36. 39 Christs office stands in three things 37. 2. Christ teacheth those that are to be teachers two waies 37. 37 What a Christian is 449. 21 A Christian is Christs fiue waies ibid 22. The vses of one beeing Christs ibid. 31. The office of a Christiā man 451. 5 The Church of Rome no church of God 9. 24 How the Church can be wasted why the Lord suffers it to be so 43. 24 30. Authoritie of the church no principle 433. 39 Vnity is not an infallible inseparable marke of the church 407. 18 Three certen marks of the catholike church 335. 1. 1 Why the Christian church is called barren and desolate 357. 1. 14 The estate of the church is either inward or outward 357. 18 The vse that ought to be made that the church hath Christ for her husband 358. 9 The catholike Church on earth is said to be in heauen for two
it pertaines to the conscience The vse indeede of our libertie is in outward things as meate drinke apparell c. but the libertie it selfe is in the conscience And thus it differs from ciuill libertie which stands in the moouing of the bodie in the choise of bodily actions and in the free vse of our goods Christian libertie hath two parts a Deliuerance from miserie and Freedome in good things Deliuerance hath foure parts The first is a Deliuerance from the curse of the law for the breach thereof Rom. 8. 1. There is no condemnation to them that are in Christ. And this comes to passe because there is a translation made of the curse from our persons to the person of Christ. Gal. 3. 13. The second deliuerance is from the obligation of the law whereby it binds vs to bring perfect righteousnes in our owne persons for the attainment of euerlasting life according to the tenour thereof Doe this and liue And this deliuerance is procured because there is a translation made of the fulfilling of the law from our persons to the person of our Sauiour Christ. From these two deliuerances ariseth the Pacification of the conscience partly for our Iustification and partly for our conuersation Touching iustification A sinner in his humiliation and conuersion hath by this doctrine a Libertie without respect to his owne workes or to his owne fulfilling of the law to rest on the meere mercie of God for the forgiuenes of his sinnes and the saluation of his soule and to appeale from the throne of diuine iustice to the throne of grace and to oppose the merit of Christ against the wrath and iudgement of God And this hath bin alwaies the helpe of the godly in their distresse Read 2. Chron. 33. 12. Ezra 9. Dan. 9. Psal. 32. 31. 130. 143. Consider the example of the Publican and the Prodigall sonne who condemne themselues and make their appeale to the court of mercie and grace Here some man may say how shall I know that I am freed from the rigour of the law and from the curse thereof Ans. Thou must first set thy selfe at the barre of Gods iudgement and there must thou arraigne accuse and condemne thy selfe this done thou must vse thy libertie and make thine appeale to Gods mercie and grace for pardon by asking seeking knocking and thus at length shalt thou be resolued touching thy deliuerance Moreouer touching conuersation our consciences are setled thus In that we are freed from the Rigour of the law God in mercie accepts the will and indeauour to beleeue repent and obay for faith repentance and obedience He spares them that feare him as a father spares his child when he indeauours to doe that which he can Mal. 3. 17. The law requires perfect obedience at our hands yet God of his mercie lookes more at the will to obay then the perfection of obedience This must be a stay to our mindes when we see more corruption then grace in our selues and our obedience tainted with many spots of disobedience The third Deliuerance is from the obseruation of the Ceremoniall law of Moses Col. 2. 16. And hence ariseth an other deliuerance from the bondage of humane Traditions as Paul saith If yee be dead with Christ from the Elements of the world why are ye burdened with traditions Col. 2. 20. The fourth Deliuerance is from vnder the tyrannie and dominion of sinne Rom. 6. 14. Let not sinne haue dominion ouer you For ye are not vnder the law but vnder grace In the first tonuersion of a sinner Originall sinne receiues his deadly wound and the dominion thereof is diminished according to the measure of grace receiued The second part of Christian libertie is a Freedome in good things and it is fourefold The first is a freedome in the voluntarie seruice of God Luk. 1. 74. We are deliuered from our enemies that we may serue God in righteousnes and holines before him all the daies of our liues without feare Paul saith that the law is not giuen to the righteous man 1. Tim. 1. 9. because he is a law to himselfe and freely does good duties as if there were no law to bind him The cause of this freedome is the Gift and donation of the free spirit of God Therefore Dauid praies Stablish me with thy free spirit Psal. 5. 1. And Paul saith Where the spirit is there is libertie 2. Cor. 3. 17. And The spirit of life which is in Christ is a Law to vs and frees vs from the power of sinne and death Rom. 8. 2. It may be obiected that this freedome in the voluntarie seruice of God is bondage For Christ saith Matth. 11. 29. Take my yoke vpon you And we are as straightly bound to the obedience of the law of God as Adam was by creation nay more straightly by reason of our redemption by Christ. Ans. The more we are bound to obedience the freer we are because the seruice of God is not bondage but perfect libertie The second freedome is in the free vse of all the creatures of God Tit. 1. 15. To the pure all things are pure Rom. 14. 14. And the reason is because the dominion ouer the creatures lost by Adam is restored by Christ. 1. Cor. 3. 22. And hence it is that Paul calls the forbidding of marriage and of meates with obligation of conscience a doctrine of deuills 1. Tim. 4. 1. The third freedome is a Libertie to come vnto God the father in the name of Christ and in praier to be heard Rom. 5. 2. Eph. 3. 12. Whereas according to our naturall condition our sinnes are a wall of partition betweene vs and God and cause vs to flie from the presence of God and though we crie vnto God and fill heauen and earth with our cries so long as we are in our sinnes we are not heard of him The fourth freedome is a Libertie to enter into heauen in the day of our death Christ by his blood hauing made a way Heb. 10. 19. Thus we see what Christian libertie is The vse followes The Anabaptists gather hence that among Christians there must be Magistrates they must haue power to make lawes beside the lawes of God but this power they haue not because Christians haue a free vse of all the creatures of God by Christian libertie Ans. We must distinguish betweene the libertie it selfe and the vse of it And the Magistrates authoritie deales not with the libertie which is in the conscience but with the vse of it and he doth neither diminish nor abolish the vse of any of the creatures but restraines the abuse and moderates the ouer common vse for the common good Thus Magistracie and Christian libertie may stand together and the rather because libertie is in conscience and the Magistrates authoritie pertaines to the bodie Here is further comfort for all the godly for euen by Christian libertie their consciences are exempted from the power of all creatures men and Angels 1. Cor. 7.