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
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
good but partly euill for such as the cause is such is the effect now the minde and will of man are the cause of his workes and the mind is partly carnall and partly spirituall so also is the will and therefore the workes that proceede from them are partly spirituall in part carnall Vpon this ground it followes that all the workes of regenerate men are sinfull and in the rigour of iustice deserue damnation Obiect Sinne is the transgression of the law good workes are no transgression of the law therefore good workes are no sinnes I answer to the minor The transgression of the law is twofold One which is directly against the law both for matter and manner the second is when that is done which the law requires but not in that manner it should be done And thus good workes become sinfull The dutie which the law requires is done but it is not done perfectly as it ough to be done by reason of the flesh Secondly it is alleaged that good workes are from the spirit of God and that nothing proceeding from the spirit of God is sinne Ans. Things proceeding from the spirit of God alone or from the spirit immediatly are no sinnes now good workes proceed not only from the spirit but also from the mind and will of man as instruments of the spirit And when an effect proceedes from sundrie causes that are subordinate it takes vnto it the nature of the second cause hereupon workes are â—â—rtly spirituall and partly carnall as the minde and will of the doer is Thirdly it is alleged that good works please God and that things pleasing God are no sinnes Ans. They please God because the doer is in Christ and so pleaseth God Againe they please not God before or without pardon for they are accepted because God approoues his owne worke in vs pardons the defect thereof Lastly some obiect on this manner No sinnes are to be done good workes are sinnes there-therefore not to be done Ans. They are not simply sinnes but onely by accident For as God commands them they are good and as godly men doe them they are good in part Now the reason holds onely thus That which is sinne so farre forth as it is a sinne or if it be simplie a sinne is not to be done Now then vpon this doctrine it followes that there is no iustification by workes nor no fulfilling of the law for the time of this life Thirdly hence it follows that the grace of God for the time of this life is mixed with his contrarie the corruption of the flesh This mixture the godly feele in themselues to the great griefe of their hearts When they would beleeue their mindes are oppressed with vnbeleefe They see more ignorance in themselues then light of knowledge There are a number amongst vs that say they know as much as all the world can teach them that they doe perfectly beleeue in Christ and euer did that they loue God with all their hearts and did neuer so much as doubt of the mercie of God But these men are voide of the grace of God they are like emptie barrells that make a great sound they neuer knew what is meant by the combate of the flesh and spirit Fourthly we are here to be admonished in all duties of religion to vse industrie and paines by willing striuing and indeuouring to the vttermost to doe that which we ought to doe We must vse asking seeking knocking Matth. 7. 7. we must with Paul vse wrastling in our praiers to God Rom. 15. 30. They that would haue knowledge in the booke of God must doe more then heare a Sermon they must striue against their ignorance and blindnes and laboriously exercise their senses in the discerning of good and euill They that would beleeue must striue against their naturall vnbeleefe and indeauour to beleeue Blessed saith Salomon Prou. 28. is the man that feareth himselfe or inures himselfe to feare Paul saith of himselfe that he laboured and tooke paines to keepe a good conscience Act. 24. 16. Lastly by reason of this combate we are put in minde to vse sobrietie and watchfulnesse ouer our owne corruptions with much and instant praier least we fall into temptation Matth. 26. 41. We should practise these more then we doe for beside the enemies without we haue an enemie within that seekes our perdition 18 And if ye be led by the spirit ye are not vnder the law In the 13. verse Paul propounds a maine rule of good life Giue no occasion to the flesh and for the better keeping of this he giues a second rule v. 16. Walke in the spirit Of this second rule he giues two reasons The first is taken from the contrarietie of the flesh and the spirit v. 17. The second is in these words they that walke according to the spirit are freed from the curse of the law In these words Paul sets downe three things The first is the office of the spirit which is first of all to regenerate and renew all the powers of the soule and secondly to guide and conduct them that are regenerate Psal. 143. 10. In this guidance or conduction there are foure actions of the spirit The first is Preseruation whereby the holy Ghost maintaines the gift of regeneration in them that are regenerate The second is Cooperation whereby the will of God as the first cause workes together with the regenerate will of man as the second cause And without this Cooperation mans will brings forth no good action no more then the tree which is apt to bring forth fruit yeeldes fruit indeede till it haue the presence and cooperation of the Sunne and that in the season of the yeare The third is direction whereby the spirit of God ordereth and establisheth the minde will and affections in good duties 2. Thess. 3. 5. The last is Excitation whereby the spirit stirres and still mooues the will and minde after they are regenerate because for the time of this life the grace of God is hindred and oppressed by the flesh Hereupon after regeneration there must still be new inclining Psal. 119. 36. new drawing Cant. 1. 3. new working of the will and the deede Phil. 2. 13. Hence it follows that beside the antecedent and first grace there is necessarie a subsequent or second grace For we doe not that good which we can doe vnles God by a second grace make vs doe it as he made vs able to doe it by the first grace The second thing is the Office of all true beleeuers and that is to resigne theÌ„selues in subiection to the worke of Gods spirit Now Gods spirit workes in and by the word of God And hereupon this Subiection hath two parts The first is to make triall inquirie and examination what is the good will of God in euery thing Rom. 12. 2. Thus did Dauid Psal. 119. 94. I am thine saue me for I seeke thy commandements The second part is to denie our selues
workes and to approoue them How we are to prooue our workes by taking triall and examination of them I haue already shewed in the former verse But we are further to approoue them to God according to Pauls commandement study to shew thy selfe approoued vnto God 2. Tim. 2. 15. and his practise in coueting alway to be acceptable vnto him 2. Cor. 5. 9. This approouing of our works is a soueraigne remedie against ouerweening of our selues for he that alwaise stands vpon his tryall and Gods approbation cannot be puffed vp with self loue of himselfe or selfe-liking of his own works but rather humbled with the consideratiō of Gods absolute iustice and his owne imperfections and so stirred vp with greater diligence to worke out his saluation with feare and trembling Nowe we shall approoue our workes vnto God if we obserue these three things First that all our actions specially in the worship and seruice of God be grounded vpon the will word of God not vpon wil-worship or humane inuentiōs otherwise it will be said Who required these things at your hands Secondly that we performe all our actions sincerely and vprightly as in the presence of God with an honest heart and a good conscience as Abimelech protesteth of himselfe Gen. 20. 5. and Hezekiah Isay 38. 3. and Paul Act. 23 1. Thirdly that they alway tend to a good end as the glorie of God Whether ye eate or drinke or whatsoeuer ye doe doe all to the glorie of God 1. Cor. 10 30. and the good of our brethren Let all things be done to edification 1. Cor. 14 26. It may here be demaunded whether we may not approoue our selues and our actions to men To which I answer that we may ought For although we may not be men-pleasers that is such as frame and temper our actions and our speeches so as they may alway be pleasing to the corrupt humours and wicked affections of men for then we were not the seruants of God Gal. 1. 10. Yet we are to please them in that which is good to edification Rom. 15. 2. 1. Cor. 10. 33. And Christ cōmandeth that our light should so shine before men that they may see our good works And Paul biddeth vs to procure honest things in the sight of all men And whatsoeuer things are true and honest and iust and pure whatsoeuer appertaine to loue and are of good report we must thinke on them and practise them Phil. 4. 8. Yet we must seeke for the approbation of men with these cautions First we must so seeke for the approbation of men as that we do not seeke it nor rest in it alone but withall seek to be approoued of God For he that praiseth himselfe and so consequently he that is praised of others is not approoued but he whōe the Lord praiseth 2. Cor. 10. 18. How can ye beleeue saith our Sauiour Christ which receiue honour one of another and seeke not the honour that commeth of God alone Ioh. 5. 44. Secondly we must seeke for the approbation of God in the first place and in the second place to be approoued of men as Christ did for he grew in fauour first with God and after with men Luk. 2. 52. and the Elders who by faith obtained a good report Hebr. 11. 2. read Rom. 14. 18. Thirdly we must neuer looke for the approbation of the multitude or acclamation of the most for that cannot be done without ambition and vaine glorie in seeking popular applause Woe be to you when all men speake well of you Luk. 6. 26. Thus Christ saith He sought not praise of mē For those that are addicted to popular applause and are ouer curious of their credit immoderately seeking to get and keepe a good name with all sorts of men while they seeke for fame they loose a good name in seeking fame from the wicked which is but a shadow and loosing a good name in the opinion of the godly which is the substance Fourthly we must so farre seeke for the approbation of the wicked that we minister no not the least occasion of offence vnto them 1. Cor. 10. 32. Giue no offence neither to the Iew nor to the Gentile but to conuict their consciences and to stoppe their mouths by our godly vnblameable conuersatiō which may be a preparatiue for them against the day of their visitation 1. Pet. 2. 12. Haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of the visitation Fiftly in doing our duties we must not respect the iudgement of the world neither fearing the faces nor the censures of men This was Pauls practise 1. Cor. 4. 3. I passe very little to be iudged of you or of mans iudgement we must goe through good report and euill report 2. Cor. 6. 8. Lastly we must seeke to be approoued of men not so much in regard of our selues as that by this meanes Gods glorie may be more and more aduanced for our light must so shine before men that they may see our good workes and glorifie our father which is in heauen Matth. 5. 16. If we obserue these sixe cautions we may with good conscience seeke to get a good name which will be vnto vs as a pretious oyntment refreshing vs with the comfort of a godly life Prou. 22. 1. Eccles. 7. 3. Thus much of the Remedie The reason followeth And then shall he haue whereof to reioyce in himselfe and not in another The wordes translated to reioyce signifie to glorie which is more then to reioyce There is a double ground of glorying one out of a mans selfe another in himselfe Out of himselfe in God alone Let not the wise man glorie in his wisdome nor the strong man in his strength nor the rich man in his riches But let him that glorieth glorie in this that he vnderstandeth and knoweth me Ier. 9. 23 24. 1. Cor. 1. 31. In himselfe in the comfortable testimonie of a good conscience Our glorying is this the testimonie of our conscience that in simplicitie and godly purenes we haue had our conuersation in the world 2. Cor. 1. 12. The one is glorying before God the other before men The one of iustification the other of holy conuersation for time past and constant resolution for time to come The one in the testimonie of our conscience 2. Cor. 1. 12. the other in the testimonie of Gods spirit witnessing to our spirits that we are the sonnes of God Rom. 8. 16. The first is not meant in this place but onely the second For no flesh can glorie in his presence 1. Cor. 1. 29. It will be said This glorying in a mans selfe is vaine glorie and a branch of pride Ans. It differs from vaine glorie first in the foundation for vaine glorie hath for his ground our owne vertues and gifts considered as comming from our selues
will be said howe can a man reape that which he soweth seeing that Christ affirmeth it to be a true saying that one soweth and another reapeth Ioh. 4. 37. Ans. In that one soweth and another reapeth it is not to bee imputed to nature but to the speciall prouidence of god the words are to be vnderstood of the prophets who were the seedsmen in sowing the seedes of the Gospel of the Apostles who were the reapers whose plaine and powerfull preaching of the Gospel did as farre exceede that of the prophets as the haruest doth the seed time Thus the time vnder the Law is resembled to childhood and infancie that vnder the Gospell to mans estate Gal. 4. 1. c. Againe it may be said the husbandman soweth not the body that shall be 1. Cor. 15. 37. Therefore he reapeth not that which he sowed Ans. He reapeth not the same indiuiduall but yet the same specificall bodie It may further be doubted of the trueth of that which is signified by this prouerbiall sentence namely whether euery man shal receiue according to his workes for so euery man should be condemned To which I answer that it is not vniuersally true for if the righteous commit iniquitie all his righteousnesse shall be no more remembred and if a wicked man turne from his sinne none of his sinnes that he hath committed shall be mentioned vnto him Ezeck 33. 13 16. It must therefore be restrained thus He that doeth wickedly and perseuereth therein to the ende He that doeth well and continueth in well doing shall receiue according to his workes the seedes of his former sinnes shall not growe vp to the haruest of condemnation For it is the priuiledge yea the happinesse of a righteous man so to haue his finnes couered with the robes of Christ his righteousnesse as that they shall neuer be vncouered to his shame Psal. 32. Esay 43. 25. Againe it may hence be prooued in that sanctification in death is perfected originall corruption beeing vtterly abolished and therefore though the booke of a regenerate mans conscience be opened at the day of iudgement yet nothing shall be found in it but his good workes which follow him till the resurrection Apoc. 14. 13. Besides this in the last sentence pronounced by our Sauiour Christ Math. 25. only their good workes are mentioned Come ye blessed of my father inherit the kingdome prepared for you for I was hungrie and ye fedde me c. their sinnes and imperfections not so much as once named but concealed and passed ouer II. Obiect It may be said that neither the good nor the bad doe reape that which they haue sowne the godly for the seeds of good works reape nothing but affliction the wicked for the cursed seeds of a damnable life comfort and contentation To which I answer that it is not true if we restraine it to the tearme of this life for so all men reape not as they haue sowne But it is vndoubtedly true of the life to come for the iustice of God requires that all should be rewarded according to their workes Rom. 2. Hence therefore we may gather that seeing men must reape as they sow and yet doe not reape nor receiue their reward in this life that there is another life after this in which God will giue to euery one as his workes shall be and therfore there shall be a iudgement And because the bodie was partaker with the soule either in doing good or euill it is iust likewise it should be partaker either of miserie or felicitie and therefore there shall be a resurrection III. Obiect The whore of Babylon must be rewarded double Apoc. 18. 6. In the cuppe that shee hath filled to you fill her the donble And the Saints pray thus to God Render to our neighbours seuenfold into their bosome Psal. 79. 12. Therefore it seemeth that some men shall not be iudged according to their works because they are punished aboue their deserts Ans Shee is rewarded double yet not aboue but according to her deserts giue her double according to her workes v. 6. the meaning is not that shee should be punished twise as much as shee had deserued for it is the law of God that the malefactour should be beaten with a certaine number of stripes not aboue but according to his trespasse Deut. 29. 2. but that shee should be tormented twise as much as shee had tormented others Againe these phrases and formes of speech of rewarding double or seuen fold signifie that God will pay wicked men whome to the full a definite number beeing put for an indefinite as Gen. 4. 15. Doubtlesse whosoeuer slaieth Cain shall be punished seuen fold The meaning is not that the murtherer of Cain should be punished seuen fold more then he was punished for killing his brother Abel for it should not haue beene so great a sinne for a man to haue killed him as it was for him to kill his brother but that he should be most seuerely and grieuously punished IIII. Obiect Infants haue no works whereby they may be iudged seeing they doe neither good nor euill as the Scripture speaketh of Iacob and Esau Rom. 9. 11. therefore all shall not be iudged according to workes Ans. These phrases of Scripture As a man sowes so shall be reape euery one shall receiue according to his workes c. are not to be extended to all but must be restrained to such as haue works knowledge to discerne betwixt good and euill which infants haue not For besides that they are destitute of workes they also want the vse of reason and therefore they shall not be iudged by the booke of conscience but by the booke of life For to say as Hugo de S. Vict. doth vpon the Rom. quaest 59. that they shall be condemned for the sinnes which their parents committed in their conception and natiuitie as though they themselues had actually committed them is contrarie to that Ezek. 18. 20. the sonne shall not beare the iniquitie of the father U. Obiect But how shall they be pronounced iust who beeing come to yeares of discretion yet haue no good works as Lazarus and the theefe vpon the crosse who liuing leudly all his life long was converted at the last gaspe Ans. That Lazarus had no good works whereby he might be declared iust it cannot be prooued the contrarie rather may be gathered out of Scripture and that the good theefe had no good works it is flit against the text Luk. 23. 40 41. where he maketh a notable confession of Christ and rebuketh his fellow labouring to bring him to the faith which was a memorable fact of Christian charitie Secondly though it were graunted that they had no good works in action yet they were full of good workes in affection and by these they were to be iudged God accepting in his children the will for the deede Lazarus by reason of his extreame pouertie and the theefe by reason of the shortnes of time which
times and moneths and years I am afraid of you least I haue spent on you labour in vaine Ans. There is a twofold obseruing of time good and euill lawfull and vnlawfull Vnlawfull and superstitious is either Iewish or Heathenish the Iewish and superstitious obseruation of times is when religion is placed in the keeping of them in an opinion that they bind the conscience to the strict obseruing of them as their Iubilies feasts of the Passeouer of weekes of Tabernacles Calends new moones c. Heathenish when times are obserued in respect of good or badde successe as when men make two vnluckie daies in euery moneth in regard of health when they count leape-yeare ominous as Valentinian did who beeing newly created Emperour would not come forth and shew himselfe the bissext of Februarie Not to marrie in the moneth of May. To obserue Planetarie houres and Climactericall yeares the Horoscope or time of a mans birth and the position of the heauens at that time Both these kinds are forbidden Paul was afraid of the Galatiās first because they obserued daies and moneths yeares that is Iewish ceremonies beggerly rudimēts Secondly because they obserued times or seasons that is heathenish superstitions mentioned before And assuredly besides the vnlawfulnes of this practise it is also vaine euen in the iudgement of the heathens thēselues Alexander the great commanded the Macedonian souldiers which had not beene accustomed to fight in Iune because it had beene ominous vnto them that they should call it Iuly and so got the victorie ouer Darius Lucullus beeing to fight with Tigranes vpon an vnlucky day in which Cepio was ouercome of the Cimbrians I will said he make it fortunate to the Romanes and got the victorie And who knoweth not that the selfe same day hath beene fortunate or luckie to some as they vse to speake vnfortunate and vnluckie to others The same day was Crassus slaine by the Parthians and Pachor king of Parthia taken by Ventidius The same day was vnto Pompey the day of his birth and the day of his death The same day was to Fredericke the second his coronation day and his funerall day The lawfull obseruing of time is two-fold Humane Diuine Humane is threefold Naturall Ciuill Ecclesiasticall Naturall is the obseruing of the motion of the sunne the moone and the starres whose reuolutions make times and seasons daies moneths yeares the obseruing of the foure quarters or seasons of the yeare spring summer autumme winter The Ecclipses of sunne and moone the full moone the wane the change The time of cutting of timber of planting sowing c. in obseruing whereof a great part of Astronomy Philosophie and husbandrie is imployed Ciuill is when times are obserued in regard of pollicie or of the good of the common wealth as faire-times market-times tearme-times c. the spring as fit time for Kings to goe forth to warre 2. Sam. 4. 11. The keeping of Lent fasting daies Ember weekes are all in a ciuill respect for the breed of cattell the maintenance of nauigation and the plentie of all things Ecclesiasticall when set times are obserued in the Church for order sake without superstition or opinion of worship as among the Iewes the feast of Purim Esth. 9. 26. the feast of the Dedication Ioh. 10. 22. Amongst Christians festiuall daies as the feast of the Natiuitie of circumcision of the resurrection ascension of Christ these and such like solemnities appointed for our thankesgiuing and humiliation are not vnlawfull if they be enioyned by lawfull authoritie and kept in good manner Diuine is when vpon the consideration of the shortnesse and vncertainetie of our liues we prepare our selues against God shall call vs and so number our daies that we apply our hearts to wisedome Psal. 90. Or obseruing the day of Gods mercifull visitation we take the opportunitie and vse the meanes that is offered for our conuersion and saluation Or obseruing the time of Gods visitation in iudgement and indignation we hide our selues vnder the couert of his wings Prou. 22. 3. IV. Hence we learne that there is no possibilitie of doing good or beeing beneficiall vnto others after this life for Paul biddeth vs doe good while we haue time thereby insinuating that after death all possibilitie of doing good is cleane cut off The time allotted to doe good beeing included within the limits of this life The dead that die in the Lord rest from their labours Reuel 14. 13. Therefore no good workes are performed after this life Paul beeing aged and readie to die the tearme of his life beeing almost expired saith I haue finished my course 2. Tim. 4. 7. which could not be truely said if he were to performe any good workes after his death 2. Cor. 5. 10. We must giue account for all things we haue done in the body that is in this life Where it is to be obserued that the Apostle speaking of all the workes whereof we are to giue account doth confine them within the compasse of this life therefore no workes can be done after this life be ended Let vs heare the testimonie of the auntient Cyprian to Demetr Quando istine excessum est nullus locus poenitentia est nullus satisfactionis effectus Ierome Dum in praesenti saculo sumus siue orationibus sine concilijs invicem posse nos coadinvari cùm autem ante Christi tribunal venerimus non Iob non Daniel nec Noe rogare posse pro quoquam sed vnumquemque portare onus suum And againe In hac vita licet nobis quod volumus seminare quum transierit operandi tempus auferetur c. Hence I gather two things First that the doctrine of Purgatorie is a meere fable because there is no time after this life be ended left to doe good either to our selues or others and therefore not to worke righteousnesse to repent or to satisfie the iustice of God which the Popish sort say is done in purgatorie But what should I stand to batter the paper walles of Purgatory with the canon of the scripture which were long agoe burnt to ashes by the fire of the word Secondly seeing all opportunitie nay all possibility of doing good is confined in the compasse of this life euery man must followe the counsell of the wiseman Salomon All that thy hand shall finde to doe doe it with all thy power for there is neither worke nor inuention nor knowledge nor wisedome in the graue whither thou goest Eccles. 9. 10. Dauid saith in the graue no man will or can praise God And this is the cause wherefore Paul doth so instantly vrge all men to take the present opportunitie Beholde now is the acceptable time behold nowe is the day of saluation 2. Cor. 6. 2. V. Hence we are taught to account euery day euen this present day as the day of death or the day of iudgement for we must doe all the good we can while we haue time now our time is
to suffer persecution for the profession of it nor lay downe their liues in the maintenance thereof Matth. 13. 21. As soone as tribulation or persecution commeth by and by they are offended Whereas we ought to haue the same minde that Paul had who knowing that bonds and imprisonment aboad him yet passed not for them neither was his life deare vnto him Act. 20. 23. and was not onely readie to be bound but to die also for the name of the Lord Iesus Act. 21. 13. The reasons which should make vs willing to take vp our crosse and follow Christ are these First it is a great mercy and fauour of God that we are accounted worthy to suffer any thing for his sake Act. 5. 41. The Apostles departed from the counsell reioycing that they were accounted worthy to suffer rebuke for his name Secondly it is a meanes by the mercifull promise of God to procure and obtaine the blessings of this life Mar. 10. 30. Thirdly it hath blessednes annexed to it with a promise of assistance and helpe of Gods spirit 1. Pet. 4. 11. If ye berailed on for the name of Christ blessed are ye for the spirit of glorie and of God resteth vpon you which on their part is euill spoken of but on your part is glorified Lastly the ende of the crosse is glorie vnspeakable If we suffer with him we shall also be glorified with him Rom. 8. 17. Further whereas Saint Paul linketh together persecution and the preaching of the crosse we may see that the profession of the Gospel and persecution doe either goe hand in hand or doe follow one another inseperably for as many as will liue godly in Christ Iesus must suffer persecution 2. Tim. 3. 12. Moses is said to haue chosen rather to suffer affliction with the people of God then to enioy the pleasures of sinne for a season Heb. 11. 25. Where we see that affliction is the lette and portion of the godly The reason hereof is two-fold The malice of the Deuil who is alway nibbling at the heele Gen. 3. 15. And the hatred of the malignant Church the deuils seede euer maligning the Church and people of God The deuill maketh warre with the remnant of the womans seede which keepe the commandement of God and haue the testimonie of Iesus Apoc. 12. 17. The malignant Church persecuteth the Church of God as we may see in their types namely in Caine hating and persecuting Abel Ismael Isaac Esau Iacob Which they did onely because they saw their owne workes to be euill and theirs to be good 1. Ioh. 3. 12. And if it be demaunded why those that preach the word plainely and powerfully to the consciences of men in euidence of the spirit are so extreamely hated and maligned Ans. It is for no other thing but euen for the workes sake for which they ought to be reuerenced 1. Thess. 5. 13. and because they prophecie not good vnto them but euill 1. King 22. 8. that is preach not pleasing things by sowing pillowes vnder their elbowes and lulling them asleepe in the bedde of securitie but denounce the iudgements of God against them and so disquiet and trouble their guiltie consciences And what I beseech you is the reason why those that make conscience of sinne are so maligned of the wicked world and branded with the blacke names of Puritans and Precisians but this which our Sauiour Christ giueth Ioh. 15. 19. Because they are not of the world therefore the world hateth them Now all this commeth to passe by reason of that enmitie which God hath put betwixt the woman and the serpent his seede and her seede Gen. 3. 15. This teacheth vs first that we should suspect our selues that our hearts are not found nor our practise sincere when all men speake well of vs for true profession is alwaies accompanied with persecution Woe be to you when all men speake well of you Luk. 6. 26. Secondly that we must not be discouraged in our profession though there be neuer so many that make opposition or so mightie that raise persecution against vs. Though they tell vs as they did Paul Act. 28. 22. Concerning this sect we know that euery where it is spoken against or take vs vp with Nicodemus Ioh. 7. 52. Art thou also of Galile search and looke for out of Galile ariseth no Prophet In these blasts and stormes of temptatiōs we ought to make that saying of Christ our anker hold Blessed is he that is not offended in me Mat. 11. 6. Lastly that we thinke it not strange when we finde affliction or meete with persecution 1. Pet. 4. 12 13. 13 For they which are circumcised keepe not the Law but desire to haue you circumcised that they might glorie in your flesh Here the Apostle preuenteth and obiection which might be made against his former conclusion v. 12. For it might be said Paul did them wrong in standering them to vrge circumcision onely because they would auoid persecution when as they did it as zealous obseruers of the Law To this he answereth negatiuely that whatsoeuer they did pretend they intended no such thing And he prooueth his former assertion by two arguments and withall describeth the false Apostles by two other properties His first reason may be framed thus If they did vrge circumcision as beeing zealous of the Law and hauing conscience of the obseruing thereof they would keepe it themselues as well as compell others to the keeping of it But they keepe it not themselues Therefore they vrge it not in conscience to haue it obeied but for some sinister ende The second reason is this They that propound no other end to themselues in vrging of circumcision but vaunting and boasting in the flesh they seeke not the obseruation of the Law But these seducers vrge circumcision and other ceremonies that they might glorie in the flesh Therefore they seeke not the obseruation of the law So that here we haue two other properties of false teachers The first is to compell men to the obseruing of that which they will not obserue themselues For thus these seducers vrged the ceremoniall law Resembling herein the Scribes and Pharisies who bound heauie burdens and grieuous to be borne and laid them on mens shoulders whereas they themselues would not mooue them with one of their fingers Matth. 23. 4. The Popes and Prelates of the Romish Church are notorious in this kind in vrging men to make conscience of that which they themselues will not keepe to practise that which they will not performe and to beleeue that which they count false and fabulous For first they strictly require regular obedience to be performed of their nouices and others to their generals or gouernours specially to the Vicar of Christ and See of Rome whereas they will not be subiect to the higher powers as they ought Rom. 13. 1. nor obedient to gouernours as it is required 1. Pet. 2. 13 14. Nay their practise is notorious in these foure particulars
not the Papist which addes tradition to the scripture And for affection we suffer our selues to be limited by the doctrine of repentance and new obedience Secondly I answer that the church of Rome vseth false meanes of Limitation For it teacheth that for opinion we must captiuate our senses to the determination of the church by beleeuing as the church beleeueth though it be not knowne what the church beleeueth And it limits affection by auricular confession and by canonicall satisfactions meere inuentions of men The fourth motiue The Romane religion drawes the multitude Ans. It drawes them indeede because it is a naturall religion but it doth not turne them from darknes to light from death to life Secōdly I answer that Antichrist in his comming shall draw the multitude 2. Thess. 2. 9. The fift motiue There were neuer but two alterations of religion One in the daies of Elias the other in the daies of Iohn the Baptist. Ans. I will shew a third Paul saith that before the ende there shall be a departure 2. Thess. 2. and this departure is generall in all nations Reuel 13. 16. and after a thousand yeares there shall be the first resurrection Reuel 20. 5. and this resurrection is the reuiuing and the restoring of the Gospel after long ignorance and superstition The sixt motiue The church of Rome hath a Iudge to ende controuersies we haue none Ans. Christ is our Iudge and the scripture is the voice of this iudge determining all things pertaining to saluation fully and plainly to the contentation of any conscience The seauenth motiue The Romane religion is sutable to ancient Tradition Ans. It is contrarie For it abolisheth the second commandement touching Images and the tenth touching lust And it ouerturneth sundrie Articles of faith For it abolisheth one of the natures of Christ by the reall presence and his three offices by ioyning partners and associates with him To these seauen I adde three other The eight motiue then is this Our Ministers they say tooke vnto themselues new callings and consequently that we are but schismatikes Ans. The offices of the first restorers of the Gospel were ordinarie and their vocation to the said offices was ordinary for they were all either Priests or Schoole doctors It may be saide that they departed from their callings I answer they departed onely from the common abuse of their callings which they restored to their right vse The ninth motiue The church of Rome hath true baptisme and therefore it is a true church Ans. Baptisme in the Papacie pertaines not to it but to another hidden church in the middest of the Papacie as the light in the lanthorne pertaines not to it but to the passenger Secondly though the church of Rome hold the outward baptisme yet doth it ouerturne the inward which stands in the iustification of a sinner by imputation of the obedience of Christ. Thirdly baptisme seuered from the preaching of the Gospel is no marke of a church Circumcision was vsed in Samaria and yet they were no people of God Hos. 1. 9. The tenth motiue The church of Rome hath antiquitie and succession from the Apostles Ans. They are no markes of the church vnlesse they be ioyned with propheticall and Apostolicall doctrine The kingdome of darknes hath also antiquitie succession vniuersalitie and vnitie Now then we are to hold the church of Rome as a stepmother nay as a professed harlot shee is no mother of ours For the Lord saith Come out of her my people Reuel 18. Let vs therefore come to the true answer The catholike Church our Mother is to be sought for and to be found in the true visible churches the certen markes whereof are three The preaching of the word of God out of the writings of the Prophets and Apostles with obedience Ioh. 10. 28. Eph. 2. 20. True inuocation of God the father in the onely name of Christ by the assistance of the spirit Act. 9. 14. 1. Cor. 1. 2. the right vse of the sacraments baptisme and the Lords supper Math 28. 18. And by these shall we finde the true Church of God in England Ireland Scotland Germanie France c. Againe in that the Church is called our Mother the Papist gathereth that her commandements must be obaied Prov. 1. 8. and therefore in their Catechismes beside the commandements of God they propound the commandements of the Church But I answer that the precepts of the father and the mother must be one and then the mother must be obaied The Church is called the mother of vs all that is of all true beleeuers Hence it follows that wicked men are not members of the catholike Church as Popish doctors erroniously teach for then the church shall be a mother not onely to the children of God but also to the children of the deuill Lastly in that the church is our Mother we are taught that we must despise our first birth and seeke to be borne againe vnto God and sucke the brest of our mother feeding on the milke of the word Psal. 45. 11. 1. Pet. 2. 2. Thus to be borne a member of the new Ierusalem is a great priuiledge Psal. 87. 5. Reuel 3. 12. 27 For it is written Reioyce thou barren that bearest no childrē breake forth and crie thou that trauelest not for the desolate hath many more children then shee which hath an husband These words are the testimonie of the Prophet Isa c. 54. 1. and they are brought to prooue that which Paul said in the former verse that the Catholike Church is the Mother of vs all that is not onely of the Iewes but also of all beleeuing Gentiles In the words I consider the preface to the Testimonie and the testimonie it selfe The preface It is written where two points are to be considered The first is who saith Jt is written Ans. The Apostle Paul whose authoritie was diuine and infallible because he was led into all truth by the spirit of God so as he could not erre in deliuering doctrine to the church And yet for all this he followes the rule of the written word And his manner was so to doe Act. 26. 22. This shewes the shamelesse impudencie of the church of Rome which takes to it selfe an absolute power of iudgement in all matters without and beside the scripture yea a power to iudge of the scripture it selfe and of the sense thereof without the helpe of scripture vpon a supposed infallible assistance of the spirit The second point is In what question saith Paul It is written Ans. In a controuersie betweene him and the false Apostles touching the iustification of a sinner This shewes that the scripture it selfe is the meanes to determine and decide controuersies There was for this purpose in the old Testament the liuely voice of God vttered in the Oracle at the Mercie seat but in the new Testament there is no such voice of God but the written word is in stead thereof to the ende of the world And therefore
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