till the comming of the Messias and now the Catholike Church is in the roome of the sanctuarie in it must we seeke the presence of God and the word of life therefore it is called the pillar and ground of truth 1. Tim. 3. 15. Fourthly in Ierusalem was the throne of Dauid Psal. 122. 5. and in the Catholike Church is the throne or scepter of Christ figured by the kingdome of Dauid Reu. 3. 7. Fiftly the commendation of a cittie as Ierusalem is the subiection obedience of the citizens now in the Catholike Church all beleeuers are citizens Eph. 2. 19. and they yeild voluntarie obedience and subiection to Christ their king Psal. 110. 2. Isai 2. 5. Lastly as in Ierusalem the names of the citizens were inrolled in a register so the names of all the members of the Catholike Church are inrolled in the booke of life Reu. 20. 15. Hebr. 12. 23. Againe the Catholike Church dwelling here belowe is said to be aboue in heauen for two causes First in respect of her beginning which is from the Election and grace of God and from Christ the Mediatour of whose flesh and bone we are that beleeue Eph. 5. 30. The iustice whereby we are iustified is in Christ our holinesse and life flowes from the holinesse and life of Christ as from a roote Secondly the Church is said to be aboue because it dwels by faith in heauen with Christ for the propertie of faith is to make vs present after a sort when we are absent Heb. 11. 2. The vse This beeing so we are admonished to liue in this world as Pilgrimes and strangers 1. Pet. 2. 11. and therefore we must not set our loue vpon any earthly thing but our mindes must be vpon the countrie to which we are trauelling And whatsoeuer is an hinderance to vs in our iourney we must cast it from vs that we may goe lightly and if we haue any wrongs done vs either in goods or good name we must the rather be content because we are out of our countrie in a strange place and hereupon we must take occasion to make haste to our iourneys end that is to our own citie and last abode Thus did the Patriarches Heb. 11. 13 15. Secondly we must carrie our selues as Burgesses of heauen Phil. 3. 20. And this we shall do by minding seeking affecting of heauenly things by speaking the language of Canaan which is to inuocate and praise the name of God Lastly by leading a spirituall life that may beseeme the citizens of heauen Many faile in this point when they come to the Lords table they professe themselues to be citizens of the citie of God but in their common dealings in the world they play the starke rebels against God and his word and liue according to the lusts of their blinde and vnrepentant hearts Thirdly when Paul saith that Ierusalem which is aboue is free c. he shewes that the Catholike Church is one in number no more Cant. 6. 8. My doue is aboue and the onely daughter of her mother Ioh. 10. 16. One sheepefold There be many members but one bodie 1. Cor. 12. 12. Fourthly hence we gather that the Catholike Church is invisible For the companie of them that dwell in heauen by their faith cannot be discerned by the eie Iohn saw the heauenly Ierusalem descending from heauen yet not with the bodily eye but in spirit Reuel 21. 10. The things which make the Catholike Church to be the Church namely election vocation iustification glorification are inuisible The papist therfore erreth when he teacheth that the Catholike Church is a visible companie vnder one Pastour namely the Pope And the places which they bring to prooue the visibilitie of the vniuersall Church concerne either particular churches or the churches which were in the daies of the Apostles or againe they speake of the inward glorie and beautie of the Church Free that is redeemed from the bondage of death and sin and so from the curse of the lawe Of this freedome I will speak more afterward The mother of vs all shee is called a mother because the word of God is committed to the keeping of the Church which word is seed 1. Pet. 1. 23. and milke 1. Cor. 3. 2. and strong meat Heb. 5. 14. And the church as a mother which by the ministery of the said word brings forth children to God after they are borne brought forth shee feeds them with milke out of her owne breasts which are the Scriptures of the olde and newe Testament Here a great question is to be propounded namely where we shall find this our Mother For it is the dutie of all children to haue recourse vnto their mother and to liue vnder her wing The aduocates of the Popish Church Priests and Iesuits say we must be reconciled to the Church and See of Rome if we would be of the Catholike church To this purpose they vse many motiues I will here propound seauen of them because heretofore they haue bin scattered abroad among vs. The first motiue The Church of Rome hath meanes of sure and certen interpretation tradition councels fathers we haue nothing but the priuate interpretation of Luther Melancthon Caluin c. Answ. Scripture is both the glosse and the text And the principall meanes of the interpretation of scripture is scripture it selfe And it is a means when places of scripture are expounded by the Analogie of faith by the words scope and circumstances of the place And the interpretation which is sutable to all these is sure certen and publike for it is the interpretation of God Contrariwise the interpretation which is not agreeable to these though it be from Church Fathers and Councells is vncerten and it is priuate interpretation Now this kind of interpretation we allow and therefore it is false that we haue onely priuate interpretations and that all the interpretations of the Church of Rome are publike Secondly I answer that we are able to iustifie our Interpretations of Scripture for the maine points of religion by the consent of Fathers and Councells as well as they of the church of Rome The second motiue We haue no diuine and infallible authoritie to rest on in matter of religion but they of the church of Rome haue Ans. In the Canonicall scriptures of the Prophets and Apostles there is diuine and infallible authoritie for they are now in the new Testament in stead of the liuely voice of God And this authoritie we in our Church acknowledge Secondly I answer that the church hath no diuine and infallible authoritie distinct from the authoritie of scriptures as the Papists teach but onely a Ministerie which is to speake in the name of God according to the written word The third motiue We haue no limitations of opinion and affection but they of the church of Rome haue I answer first we suffer our selues to be limited for opinion by the Analogie of faith and by the written word and so doth
went thither to be instructed To this he answers three things that he went thither three yeares after his conuersion and not before that he went to visit Peter that he abode there fifteene daies For the first where he saith he preached 3. yeares in Arabia and Damascus and then after went to Hierusalem and abode there fifteene daies for some speciall causes we see Paul is readie and able to make a good account of the spending of his time both for daies and yeares And good reason for time is pretious and great care ought to be had of the expending of it After Pauls example we must so liue that we may be able to giue a good account of the spending of our daies That this may be done we must learne to number our daies and to redeeme the time To number our daies is to consider the shortnesse of our liues and that we are euery day subiect to death and withall seriously to bethinke our selues of the causer of this our condition namely our sinnes both originall and actuall When this twofold consideration takes place we then beginne to number our daies The numbring of our time and the parts thereof brings vs to the redeeming of it To redeeme our time is to take time while time serues specially for spirituall vses and for the amendement of our liues When time is thus numbred and redeemed then shall the good account be made before God and men Wherefore miserable is the case of them that spend their daies in idlenes in riot and sporting in chambering and wantonnesse For they neither number time nor redeeme it and therefore they are farre from any good account The second point is that Paul goes vp to Hierusalem to visit Peter that is to see him to be acquainted with him to talke and conferre with him Hence it appeares that there is a lawefull kind of peregrination or pilgrimage in that Paul iourneies frō Arabia to Ierusalem to see Peter Thus the Queene of Saba went vp to Ierusalem to heare the wisdome of Salomon The lawe of God was that all the males in Israel should thrise in the yeare goe vp to the place which god had appointed Deut. 16. This law was practised by Elkana Anna 1. Sam. 1. by Ioseph and Marie by the Steward of Candaces queene of Ethiopia Act. 8. Neuerthelesse Popish pilgrimage is vtterly to be condemned for two causes One is because it is made a part of Gods worship whereas nowe in the newe testament all religious distinction of places is abolished 1. Tim. 2. 8. Lift vp pure hands in euery place vnto God Some alleadge that vows which were not commanded were neuerthelesse parts of Gods worship among the Iewes I answer though men were not commāded to vowe yet the matter and forme of vowes was commanded And in that God commanded the manner of vowing he allowed the acte of vowe-making let the Papists shew the like allowance for their pilgrimage The second reason is because popish pilgrimage is not to liuing men but to the Reliques and images of dead men which kind of peregrination was neuer vsed in the world till after the Apostles daies For pilgrimage to reliques came in 300. yeares after Christ and pilgrimage to Images after 600. yeares In that Paul goes about to visit Peter the Papists gather the Primacie of Peter ouer all the Apostles but falsely For this visitation argues reuerence and reuerence is giuen not onely to superious but also to equalls Againe primacie is twofold Primacie of order and Primacie of power Primacie of order was due vnto Peter in that he was first called to be an Apostle and he was in the faith before Paul And in this regard he was reuerēced of him The third point is that Paul abides with Peter at Ierusalem and that fifteene daies His abode with Peter was in token of mutuall consent and fellowship Like should be the consent of the Ministers of the Gospell For their office is to publish and perswade peace betweene God and men to which they are vnfit that cannot maintaine peace among themselues And all beleeuers should be of one minde speaking and thinking the same things and this cannot be vnlesse there be a consent of them that are guides This consent therefore is to be maintained and greatly to be praied for And when there cannot be consent of iudgement by reason of humane frailtie yet so long as the foundation is maintained there must be consent in affection And iniuries offered may not dissolue this bond Though the Church of Ierusalem suspected Paul and would not at the first acknowledge him for a Disciple Act. 9. 26. yet did he for his part accept of their loue and fellowship Whereas he addes that his abode with Peter was but for 15. daies hereby he signifies that he learned not the Gospell of him for it could not be learned in so short a space neither could Paul by the teaching of any man become an Apostle in so little time 19 And none other of the Apostles sawe I saue Iames the Lords brother It might happily be obiected against the former verse that Paul might be taught of some other Apostle beside Peter and that at Ierusalem to this he answers two things One that there was none of the Apostles at Ierusalem but Iames beside Peter before named the second that he did but see Iames. Here I gather that if there be any mother church in the world it is rather Ierusalem then Rome because the Gospel was first preached there went thence into the whole world and Ierusalem was for a time guided by two of the cheefe Apostles Iames and Peter In that Iames is called our Lords brother three things may be demanded One which Iames this was Answer It was Iames the sonne of Alpheus for he liued 14. yeares after this Gal. 2. 9. whereas Iames the sonne of Zebedeus liued not so long because he was put to death by Herod The second thing is how Iames should be the Lords brother Answer In scripture children of the same wombe are brethren men of the same bloud are brethren as Abram and Lot Gen. 13. 8. Men of the same countrie are brethren thus Sauls countrimen are called his brethren 1. Chron. 12. 2. And Iames is called our Lordes brother not beacuse he was of the same wombe but because he was of the same bloud or kindred for Elie had two daughters Marie espoused to Ioseph Marie Cleophas who afterward was maried to Alpheus of whome came Iames here mentioned Iames therefore was the cosin-german of Christ. Therefore Heluideus failed when he went about to insringe the perpetuall virginitie of the virgin Marie out of this place as if she had more sonnes beside Christ. The third thing is what benefit Iames had by beeing the Lords brother Answer He is here called the Lords brother only for distinctions sake in respect of the other Iames the sonne of Zebedeus and this brother-hood doth not make him the better Apostle or
and to conforme our mindes consciences wills affections in all things to the foresaid will of God Rom. 12. 2. Let all such as desire to be spirituall remember and make conscience to practise this The third is the Priuiledge of beleeuers in the last wordes Ye are not vnder the law Vnderstand this in respect of the curse and condemnation of the law for otherwise we are all vnder the law as it is the rule of Good life The priuiledge then is that God doth not impute the defects of obedience to such as truly beleeue and repent but he accepts their imperfect obedience as perfect and absolute This serues to comfort them that greeue because they feele the want of Sanctification in themselues For if they can and doe will that which is good and indeauour themselues in the course of their liues according to their will let them not feare ouermuch when their obedience is defectiue because they are not vnder the rigour of the law and therefore God accepts the will and indeauour to obay for obedience And the consideration of Gods mercifull acceptation must stirre vs vp to an earnest care and conscience of all good duties 19 Moreouer the workes of the flesh are manifest which are adulterie fornication vncleannes wantonnes 20 Idolatrie witchcraft hatred debate emulations wrath contentions seditions heresies 21 Enuie murthers drunkennes gluttonie and such like whereof I tel you before as I also haue told you before that they which do such things shal not inherit the kingdom of God Paul before deliuered his rule in generall tearmes Giue no occasion to the flesh and fulfill not the lusts of the flesh Now he proceedes further in way of declaration to make a Catalogue or rehearsall of the particular workes of the flesh which were in vse and knowne to the Galatians And this he doth for waightie cause For we are full of blindnes and see not our corruption and we are full of hypocrisie and therefore readie to esteeme our selues spirituall when we are carnall And therefore this Catalogue serues fitly as a table or glasse to discouer the corruption of mans heart by the fruits thereof After Pauls example euery man shall doe well to make a Catalogue of the sinnes of his whole life By this meanes shall we better know our selues and take a manifest view of our sinnefull condition In this Catalogue I consider three things the condition of the workes of the flesh the kinds of them and the punishment thereof The condition is that the workes of the flesh are said to be manifest not onely to God but euen to men that haue the light of reason and naturall conscience Hence it followes that there is matter sufficient for the condemnation of them that neuer knew the Gospel For though the flesh it selfe be secret and hidden yet the workes of the flesh are manifest to the naturall man And this must further admonish vs neuer to hide or excuse our sinns but freely to confesse theÌ„ before God and before men also when neede requires Whether we confesse them or no they are manifest and the ingenuous confessing or vncouering of them is the way to couer them Psal. 32. 1. 4. Touching the kinds or sorts of the workes of the flesh they are in number seâ—uenteene and I may reduce them to foure heads The first sort are against chastitie the second against religion the third against charitie the last against temperance The workes of the flesh against chastitie are foure and they are placed in the first ranke for iust cause for by them men are brought to reprobate mindes Rom. 1. 28. and to be without sense or feeling Eph. 4. 19. and the bodie which should be the temple of the holy Ghost is made a stable and a stie for the deuill Adulterie it is the incontinencie of persons married or of persons vvhereof one at the least is married or betrothed I say betrothed because one and the same punishment is designed to married and betrothed persons and therefore the sinne is like in both If adulterie which is the breach of wedlocke be a worke of the flesh then damnable is the decretall of Pope Syricius that marriage it selfe was the pollution of the flesh It may be obiected that young widdowes by marrying haue damnation and breake the faith of baptisme 1. Tim. 5. 12. Ans. They are not saide to breake the faith of baptisme because they marrie but because they waxe wanton against Christ and so marrie that is cast off the reines of obedience by committing fornication and then for to couer their offence they marrie This I take to be the right sense of that place Adulterie is named in the first place and that for speciall cause For as it is a common so is it also a great sinne For it is the breach of the couenant of marriage made in the presence of God and vnto God and therefore it is called the couenant of God Prou. 2. 17. It is the punishment of idolatrie Rom. 1. 24. It is a sinne greater then theft Prou. 6. 30. 32. The committers of this sinne cut off themselues from humane societie and become men of death women of death according to Gods law And it will neuer be well with humane societie till adulterers be made fellons their liues taken from them and their goods confiscate Lastly this sinne brings the ruine of the families of adulterous persons and it sets a fire in them that burnes to destruction Fornication it is the incontinencie of single persons Marke how it is made a manifest worke of the flesh Hence it follows that fornication is no light matter or a thing indifferent as some haue taught It may be obiected that it is numbered among things indifferent Act. 15. 29. for with strangled and blood is ioyned fornication Ans. The Gentiles indeede esteemed it as a thing indifferent and hereupon it may be it is ioyned with things indifferent But the iudgement of the Church was otherwise and this opinion of the Gentiles is confuted by Paul 1. Cor. 6. Againe it may be obiected that the Lord commanded the Prophet Ose to take vnto him an harlot Ose 1. 2. Ans. It was done in type or figure and then the wordes of the Lord carrie this sense Take vnto thee a wife of fornications that is prophecie and publish that thou art like one that takes a wife of fornication Againe if the thing were done indeede yet did not the Prophet take an harlot to liue in fornication with her but at Gods commandement to liue with her according to Gods ordinance namely in marriage Againe hence I gather that there is no warrant for the Toleration of fornication For it is a foule and manifest worke of the flesh Magistrates may not doe euill that good may come thereof Rom. 3. 8. Whosoeuer doth euill must feare because the Magistrate beares the sword to punish Rom. 13. 4. And the commandement of God was that there must be no whore in Israel Deut. 23.
death yet would a Christian man abstaine from these things because he knowes that they displease Christ and he is gouerned with another spirit to which they are contrarie Also these words are a reason of v. 16. There is no law against them that doe these things therefore walke in the spirit 24 For they that are Christs haue crucified the flesh with the affections and lusts The scope In these words Paul prooues that which he said immediatly before namely that there is no law against spirituall men And of this he giues a double reason One is spirituall men are Christs therefore there is no law against them The second is this that is crucified in spirituall men which the law condemneth namely the flesh with the affections and lusts therefore there is no law to condemne the spirituall man In the words I consider three points The first is What is a Christian Ans. A Christian is one that is Christs saith Paul And he is Christs fiue waies I. by the right of creation And so are all men II. by right of redemption 1. Cor. 6. 19. III. by the free gift and donation of God the father Ioh. 17. 11. this donation is begunne in the eternall Election of God and it is accomplished in our effectuall vocation IV. by propagation For all true beleeuers spring out of the blood of Christ and are of his bone and of his flesh as Eue was of the bone and flesh of Adam V. by our donation in baptisme in which we consecrate our selues to God and to Christ. The vse This must teach vs to resigne our selues to Christ and to suffer him to raigne in our hearts and to take the yoke of the Gospel vpon vs. But alas it is farre otherwise with many of vs. For some liue in the transgression of the very law of nature so farre are they from obseruing the Gospel Others thinke it sufficient to follow the teaching of nature If they worship God in some generall manner if they liue peaceably and hurt no man and meane well as they say then all is well and the doing of further duties is reputed curious precisenes And such persons vsually reduce religion to the practise of nature They will be saued by faith but their faith is nothing els but fidelitie They say they worship God but this worship is nothing els but their good meaning and their good dealing These men are content that Christ shall be theirs but they will not be Christs and suffer him to haue a Lordship ouer them II. If thou be Christs then commend thy soule and life and all that thou hast into the hands of Christ. This was the practise of Dauid Psal. 22. of Christ vpon the crosse of Paul 2. Tim. 1. 12. And this practise is the onely way to obtaine safetie and protection For Christ no doubt will keepe his owne III. Comfort If thou be Christs he will care for thee and nothing shall be wanting vnto thee that is for thy good Ioh. 17. 24. Rom. 8. 33. Therefore remember this lesson Neuer grieue ouermuch neuer care ouermuch neuer reioyce ouermuch in the things of this world If thou werest at thine own disposing and finding it were somewhat but there is one that cares for thee namely Christ. The second point to be considered is what is the flesh Ans. It is the corruption of the whole nature of man For the right conceiuing of this we must make a distinction of three things Mans nature the faculties of nature and the corruption of both which corruption hath two parts the losse of the image of God and a pronnes to all wickednes Moreouer this distinction must be without separation of nature from faculties or of corruption from either so as we may say truly that the nature and the powers of the soule of man are corrupted In the flesh are two things Affections and Lusts. By affections vnderstand inordinate affections which shew themselues and beare sway in carnall men as anger in Cain loue of pleasures more then of God in the men of the last times 2. Tim. 3. 3. immoderate sorrow in Ahab when he could not obtaine Naboths vineyard 1. King 21. 4. Lusts are inordinate and infatiable desires after the things of this world as riches honours pleasures c. of this sort are couetousnes gluttonie pride the lust of the flesh c. The vse By this we see what a Carnall man is namely one that is carried away with some inordinate affection or some inordinate lust Herod did many good things at the aduise and motion of Iohn Baptist whome he reuerenced yet was he a carnall man For he was possessed with an inordinate loue of his brothers wife Iudas a disciple of Christ yet a carnall man because he was carried away with the inordinate lust of couetousnes The third point is touching the office of a Christian man And that is to crucifie the flesh with the affections and lusts For the better conceiuing of this Crucifying must be distinguished It is either the action of Christ or our action Crucifying which is the action of Christ is threefold The first is vpon the crosse where Christ stood in our roome and bare the burden of our sinnes and made an Expiation of them In this respect we are said to be crucified with him Gal. 2. 19. The second is in vs when Christ conuaies the vertue of his death into the hearts of them that are ioyned to him for the causing and effecting of the death of sinne The third is in baptisme whereby Christ seales the two former to them that beleeue Rom. 6. 6. The crucifying which is our action is nothing els but the Imitation of Christ crucified on this manner He was first attached so must we bring our selues into the presence of God He was arraigned so must we set our selues at the barre of Gods iudgement He was accused so must we indite and accuse our selues of our owne sinnes at the barre of Gods iudgement He was condemned and so must we iudge our selues that we be not iudged of the Lord. After iudgement we must proceede to execution of the flesh and that is to vse meanes to crucifie it and they are three The first is by faith to applie to our selues Christ crucified and that is to beleeue not onely that Christ was crucified for vs but that we also were crucified with him Where this faith is sinne shall no more haue domion The second is to beate downe the flesh by the sword of the spirit and that is done by a serious application of the commandements and the threatnings of God to our seuerall affections and lusts The third is to flie the occasions of euery sinne and to cut off the first beginnings of euill The vse This doctrine serues to condemne the drowsie Protestants of our time who professe Christ without making any change in life and conuersation For they are Saints in the Church but in their common dealings they are as worldlings II. Secondly
seedes but seeds are the proper cause of the fruite therefore good works are the proper cause of eternall life not faith only So that as there is a hidden vertue in the seede to bring forth fruit so is there a dignitie in good workes to merit eternall life Ans. First as in a parable so in a similitude whatsoeuer is beside the scope and drift thereof as this their dispute is prooueth nothing The scope of the similitude is this that as he which soweth wheate shall reape wheate so he that soweth to the spirit shall of the spirit reape life euerlasting and as he that soweth tares shall reape nothing but tares so he that soweth to â—he flesh the cursed seedes of a wicked life shall of the flesh reape nothing but corruption and as he that soweth plentifully either of these shall reape a plentifull haruest of either of them so he that sowes the seede of a godly or wicked life in plentifull manner shall reape a plentifull increase either of miserie or felicitie When the Papists therefore reason thus Seedes are the cause of the fruit and haue in them a hidden vertue whereby they grow and bring forth fruit therefore good works are the proper cause of life and haue a dignitie and excellency in them whereby they are worthie of eternall life they misse of the drift and intent of the Apostle and so conclude nothing Besides this their collection and discourse is contrarie to their own doctrine For they teach that good works are meritorious by merit of condignitie which may be vnderstood 3 waies either in regard of the dignitie of the worke alone or in regard of the promise of God alone and his diuine acceptation or partly in regard of the dignitie and excellencie of the worke partly in regard of the promise of God Now albeit some of them hold that good workes doe merit in respect onely of Gods promise and mercifull acceptation as Scotus Ariminensis Durandus Uega Bunderius Coster and the like others in respect partly of their owne worthines partly of Gods promise and acceptance as Bonaventure Biel Driedo lingius Iansenius Bellarmine c. it beeing the common receiued opinion among the Schoolemen as B 〈…〉 ldius witnesleth yet noâ—e of them excepting onely Caietan affiâ—â—e that they are meritorious onely in regard of the dignitie of the worke which notwithstanstanding the Rhemists and others labour to prooue out of this similitude vrging the analogie betwixt seede and good workes contrarie to the current and streame of their owne Doctours Thirdly I answer that good workes are seedes yet faith is the roote of these seedes and in that good workes are made the seedes of eternall life it is to be ascribed to Gods mercifull promise not to the merit of the worke for in that we or our workes are worthie of the least blessing it is more of Gods mercie then our merit Fourthly the Apostle sheweth onely who they are that shall inherit eternall life and the order how life is attained but not the cause wherefore it is giuen It will be said not onely the order but the cause is set downe as it may appeare by the antithesis for as sowing to the flesh is the cause of destruction so sowing to the spirit is the cause of eternall life Ans. It is true in the one but not in the other For first sinnes or workes of the flesh are perfectly euill as beeing absolute breaches of the law and deserue infinite punishment because they offend an infinite maiestie whereas workes of the spirit are imperfectly good hauing in them wants and imperfections there beeing in euery good worke a sinne of omission comming short of that perfection that is required in the law they beeing good and perfect as they proceede from the spirit of God imperfect and vicious as they come from vs. Euen as water is pure as it proceedes from the fountaine but troubled as it runneth through a filthie channell or as the writing is imperfect and faultie as it comes from the yong learner but perfect and absolute as it proceedeth from the scriuener which guideth his hand So that if God setting aside mercie should trie them by the touchstone of the word they would be found to be but counterfeit And if he should waigh them in the balance of his iustice they would be found too light Secondly there is a maine difference betwixt the workes of the flesh and the works of the spirit in this very point in that the workes of the flesh are our owne workes and not the works of God in vs and so we deserue eternall death by reason of them they beeing our owne wicked workes whereas good workes proceede not from vs properly seeing we are not sufficient of our selues to thinke any good thing as of our selues 2. Cor. 3. 5. but from the spirit of God who worketh in vs both the will and the deede and are his works in vs therefore beeing not ours we can merit nothing by them at the hands of God Thirdly obserue that it is not said he that soweth to the spirit shall of that which he hath sownercape life euerlasting but shall of the spirit reape life euerlasting Where we see the Apostle attributes nothing to our workes but to the grace of Gods spirit Lastly Rom. 6. 23. the holy Ghost putteth manifest difference betweene the works of the flesh of the spirit in respect of merit when he saith The wages of sinne is death but eternall life is the gift of God He saith not that eternall life is the reward of good workes but the gift of God now in the reward of sinne there is merit presupposed in the gift of eternall life nothing but grace and fauour Obiect II. God giueth eternall life according to the measure and proportion of the worke v. 7. As a man soweth so shall he reape 2. Cor. 9. 6. He that soweth sparingly shall reape sparingly and he that soweth liberally shall reape liberally 1. Cor. 3. 8. Euery one shall receiue his proper wages according to his owne labour Therefore in giuing eternall life he hath no respect of the promise or compact but of the dignitie and efficacie of the worke Ans. Fulnes of glorie called by Schoolemen essentiall glorie is giuen onely for the merits of Christ in the riches of Gods mercie without all respect of workes Accidentall glorie when one hath a greater measure of glorie an other a lesse as when vessels of vnequall quantitie cast into the sea are all filled yet some haue a greater measure of water some a lesse is giuen not without respect of works yet so as that it is not giuen for workes but according to workes they beeing infallible testimonies of their vnfained faith in the merits of Christ. If it be said that eternall life is giuen as a reward meritoriously deserued by good works because it is said Come ye blessed for I was hungrie and ye gaue me meate Matth. 25. I answer it is
for grace and peace The reason true happinesse which all men desire consists in peace and is founded in grace they are said to be happie blessed that mourne suffer persecution for iustice sake Mat. 5. because in the middest of their sorrows miseries they haue the fauour of God the peace of good conscience Thirdly in that grace peace are ioyned we learn that peace without grace is no peace There is no peace to the wicked saith my god Isai. 57. last They which make a couenāt with hel death are soonest destroyed Isai. 28. 18. Laughter saith Salomon is madnes namely when it is seuered from grace and peace When men say peace peace then comes destruction 1. Thess. 5. The prosperitie of the men of this world ends in perdition read Ps. 73. Paul saith not simply that Grace and peace comes frō God but from God the father and from Iesus Christ that he may teach vs rightly to acknowledge and worship God For God is to be acknowledged and worshipped in the father in Christ in the holy spirit It was the fault of the Pagans and it is the fault of sundrie Christians to worship an absolute God without the father and without Christ. This fault must be amended for it turnes God to an Idol Againe when Paul saith that grace proceeds first from the father and secondly from Iesus Christ he sets downe the Order which God obserueth in the communication of grace peace The father is the fountaine of grace and giues it from none but from himselfe Christ againe is as it were a conduit or pipe to conuaie grace from the father to vs. Of his fulnesse we receiue grace for grace Ioh. 1. In him we are complete Col. 2. Election Iustification Saluation and all is done in and by Christ. 2. Tim. 1. 9. The vse I. Let them that trauell vnder the burden of a bad conscience and a bad life come to Christ by turning from their sinnes and by beleeuing in him and they shall obtaine grace finde rest to their soules II. In our miseries our hearts may not be troubled ouermuch but we must alwaies moderate our sorrowes For if we beleeue in Christ we shall alwaies haue grace and peace Read Ioh. 14. 27. III. We must moderate our cares for this life For if we trusting in Christ haue grace and peace we shall want nothing read Psal. 4. v. 6. 7. Iesus Christ that giues grace and peace is called Our Lord for two causes One is to teach vs to acknowledge Christ aright and that is as well to acknowledge him to be our Lord as wel as our Sauiour He is a Priest to procure life a prophet to teach the way of life a Lord to command them to walke in the way of life The fault of our times All men professe Christ yet many allowe of no Christ but of their owne deuising namely a Christ that must be a Sauiour to deliuer them from hell but not a Lord to commaund them that they cannot brooke The second cause why Christ is called our Lord is to signifie the persons to whome grace and peace belong and they are such as acknowledge Christ for their Lord and yeild subiection to him in heart and life They finde rest to their soules that take vp the yoke of Christ in newe obedience and the patient bearing of the Crosse Math. 11. v. 29. 4. Who gaue himselfe for our sinnes that he might deliuer vs out of this present euill world according to the will of God our father 5. To whome be glorie for euer and euer Amen In these words the second argument is propounded whereby Christ is described namely the effect of Christ which is that he gaue himselfe And he is said to giue himselfe for two causes First because he presented himselfe as a price and sacrifice for sinne to God the Father Math. 20. 28. Eph. 5. 2. 1. Tim. 2. 6. The second because he did publikely propound and set forth himselfe to the world as a sacrifice and price of redemption Rom. 3. 25. Ioh. 3. 14. and Act. 4. 12. In this giuing there are fiue things to be cōsidered The first the giuer Christ the second the thing giuen and that is Christ himselfe The third is the ende of his giuing for sinne that is that he might make satisfaction for our sinnes The fourth is another end of his giuing that he might deliuer vs out of this present euil world Here the present world signifies the corrupt estate of mē that liue according to the lusts of their own hearts 1. Ioh. 2. 16. And men are here said to be deliuered takē out of the world when they are seuered from the condition of sinnfull men by sanctification and newnes of life and by diuine protection whereby they are preserued from euill after they are sanctified Tit. 2. 14. and Ioh. 17. 15. And this deliuerance is not in this life in respect of place but in respect of qualitie The fifth thing is the cause that mooued Christ to giue himselfe and that is the will of God In the 5. verse there is set downe a corollarie or conclusion which containes the praise of God The vse followes Whereas Christ is the giuer of himselfe hence it followes that his death and sacrifice was voluntarie And this he shewed in two things When he was to be attached he fledde not but went to a garden in the mount as his custome was which was knowne to Iudas Ioh. 18. 2. And in the very separation of bodie and soule he cried with a loud and strong voice which argued that he was Lord of death died because his will was to die This must be remembred For otherwise his death had not beene a satisfaction for sinne In that Christ gaue himselfe to be a sacrifice we learne many things First that the worke of redemption exceedes the worke of creation For in the creation Christ gaue the creatures to man in the redemption he gaue himselfe and that as a sacrifice Secondly in that he gaue himselfe it appeares that he gaue neither angel nor meere man nor any thing out of himselfe and that all merits of life and satisfactions for sinne are to be reduced to the person of Christ and consequently that there be no humane satisfactions for sinne nor meritorious workes done by vs because they pertaine not to the person of Christ but to our persons and they were neuer offered of Christ vnto God as merits and satisfactions because he gaue nothing but himselfe and the things which appertained vnto his owne person Thirdly in that Christ giues himselfe we must take and receiue him with hungering hearts Nay he is to suffer violence of vs and the violent are to take him to themselues Lastly in that he giues himselfe to vs we againe must giue our bodies and soules vnto him in way of thankefulnes and dedicate all that we haue or can doe to the good of men The creatures at our tables
present vs with their bodies and so must we present our bodies and soules to God The first ende of this giuing is that Christ might be a sacrifice and ransome for sinne The knowledge of this point is of great vse First it workes loue in vs on this manner We must in minde and meditation come to the crosse of Christ. Vpon the crosse we are to behold Christ crucified and in his death and passion his sacrifice in his sacrifice for the sinnes of his enemies his endles loue and the consideration of this loue will mooue vs to loue him againe and the father in him Secondly the consideration of his endles paines for our sinnes in the sacrifice of himselfe must breede in vs a godly sorrow for them for if he sorrow for them much more we Thirdly this knowledge is the true beginning of amendment of life For if Christ gaue himselfe to redeeme vs from iniquitie we must take vp a purpose of not sinning and neuer wittingly sinne more Lastly this knowledge is the foundation of comfort in them that truly turne to Christ. For the price is paid for their sinnes and they which are eased of their sinnes are blessed Psal. 32. 1. And in temptation they may boldly oppose the satisfaction of Christ against hell death the law and the iudgement of God and if at any time they sinne they must recouer themselues and remember that they haue an Advocate with the father Iesus Christ the iust 1. Ioh. 2. 1. And whereas Paul saith that Christ gaue himselfe for our sinnes he teacheth that euery man must applie this gift and sacrifice of Christ to himselfe This applying is done by faith and the right manner of application is this We must turne to Christ and in turning by faith applie and when we applie Christ by faith we must withall turne Faith goeth before conuersion in order of nature yet in the order of teaching and practise they are both together They which vse to applie Christ and his benefits vnto themselues and yet will not turne themselues to Christ misapplie and presume because the right apprehension of Christ is in the exercises of inuocation and repentance The second ende for which Christ gaue himselfe is that he might take vs out of this euill world And hence we are taught three things First that we must be grieued and displeased at the wickednes of the world as Lot was 2. Pet. 2. 7. Secondly that we must not fashion our selues to the wicked liues of the men of this world but we must in all things prooue what is the goodwill of God and doe it Thirdly seeing we are taken out of this world we must not dwell in it but our dwelling must be in heauen Reuel 13. 6. the beast out of the sea perfequutes them that dwell in heauen that is such as dwell on earth and for affection haue their conuersation in heauen And seeing this must be so we must not loue the world but loue the comming of Christ and euery day prepare our selues against the day of death that we may enter into our owne home And whereas Paul calls this world an euill world he doth it to signifie that there is nothing in men but sinne till they be regenerate yea that ciuill vertues and ciuill life that are excellent in the eyes of men are no better then sinnes before God It is the errour of the Papists that men may thinke and doe some thing that is morally good without grace The cause that mooued Christ to giue himselfe is the will of God Hence it appeares that God giues Christ to no man for his foreseene faith or works For there is no higher cause of the will of God The foreknowledge of things that may come to passe goes before will but the foreknowledge of things that shall come to passe and therefore the foreknowledge of faith and works followes the will of God Because things that shall come to passe are first decreed and then foreseene The will here mentioned is said to be the will of God that is the first person the father for when Christ is opposed to God then God signifies the father And he is most commonly called God because he is God without communication of the godhead from any whereas the Sonne and holy Ghost are God by communication of godhead from the father And this God is called our father by Paul And hereby he signifies that the scope of the Gospel is first to propound God vnto vs not only as a creator but as a father secōdly to inioyne vs to acknowledge him to be our father in Christ and consequently to carrie our selues as dutifull children to him in all subiection and obedience They which doe not this know not the intent of the Gospel and if they know it in deede they denie it The conclusion annexed to the salutation To whome be glorie for euer teacheth vs so oft as we remember the worke of our redemption by Christ so oft must we giue praise thāks to God yea all our liues must be nothing els but a testimonie of thankfulnes for our redemption And all our praise and thankes to God must proceede from the serious affection of the heart signified by the word Amen that is so be it 6. Imaruell that you are so soone remooued away to another Gospell from him that hath called you in the grace of Christ. 7. Which is not another Gospel but that some trouble you and intende to ouerthrowe the Gospell of Christ. Here beginnes the second part of the Epistle in which he giues instruction to the Galatians And it hath two parts one concernes doctrine the other manners The first part touching doctrine beginnes in this sixt verse and continues to the 13. verse of the 5. chapter The summe of it is a reproofe of the Galatians for reuolting from the Gospell and it is disposed in this syllogisme If I be immediately called of God to teach and my doctrine be true ye ought not to haue reuolted from my doctrine But I was called immediately of God to teach and my doctrine is true Therefore ye should not haue reuolted from my doctrine The proposition is not expressed because it was needelesse The minor is handled through the whole Epistle The Conclusion is in the 6. and 7. verses the meaning whereof I will briefely deliuer So soone that is presently after my departure remooued carried away by the perswasions of false teachers to another Gospel to another doctrine of saluation which in the speech and opinion of the false teachers is another manner of Gospel more sufficient and more excellent then that which Paul hath deliuered From him that is from me beeing an Apostle who haue called you by preaching the Gospell of Christ. In the grace that is haue called you freely without any desert of yours to be partakers of the fauour of God in Christ. Which is not another which pretended Gospell of the false Apostles is not indeed another gospell from
proceede further to a reall learning of Christ and that is to beleeue in the sonne of God to die to their sinnes by the vertue of his death and to liue to God by the vertue of his life This is a reall liuely learning of Christ. They that must conuert others it is meete they should be effectually conuerted Iohn must first eate the booke and then prophecy Reuel 10. 9. And they that would be first Ministers of the Gospell must first themselues eate the booke of God And this booke is indeede eaten when they are not only in their mindes inlightned but their hartes are mortified and brought in subiection to the worde of Christ. Vnlesse Christ be thus learned spiritually and really diuines shall speake of the word of God as men speake of riddles and as Preists in former time said their mattens when they hardly knewe what they saide Againe students in euery faculty are with Paul to learne Christ and that as he learned him Such persons desire and loue good learning nowe this is the best learning of all to learne to knowe and to acknowledge Christ. The knowledge of Christ crucified is Pauls learning The knowledge of the remission of our sinnes is the learning of Dauid that great prophet For this title he giues to the 32. Psalme The vnderstanding of Dauid Lastly all men are on this reall manner with Paul to learne the same For he is an example to all that shall beleeue in him to life euerlasting 1. Tim. 1. 12. Paul biddes vs doe the good things which we haue seene in him Philip. 4 9 Hoc vrge The third point is the end of Paules conuersion in these wordes that he might preach him among the gentiles Here I consider what he must preach namely the sonne Christ and to whome I namely among the nations Againe of the preaching of Christ I consider two thinges the first is why Christ must be preached rather then Moses Answer there be two causes One is because Christ is the substance or subiect matter of the whole Bible For the summe of the scriptures may be thus gathered together The sonne of God made man and working our redemption is the sauiour of mankind but Iesus the sonne of Marie is the sonne of God made man working our redemption therefore Iesus the sonne of Marie is the sauiour of mankind The maior is the summe of the old testament the minor is the summe of the new and the conclusion is the scope of both The second cause is The law is the ministerie of death and the Gospell which is the doctrine of saluation by the sonne is the instrument of God to beginne and to confirme all graces of God in vs that are necssarie to our saluation Therefore the doctrine principally to be preached is the Gospell and not the lawe Secondly it may be demanded what it is to preach Christ Answer it is a great worke and it containes 4. ministeriall actions The first generally to teach the doctrine of the incarnation of Christ and of his three offices his kingly office his propheticall office and his priesthood with the exequution therof The second to teach that faith is an instrument ordained of God to apprehend and to applie Christ with his benefits The third is to certifie and to reuele to euery hearer that it is the will of God to saue him by Christ in particular so be it he will receiue Christ. For when the Gospell is preached God thereby signifies vnto vs that his will is to giue vs life euerlasting 1. Ioh. 5. 11. The last is to certifie and to reueale to euery particular hearer that he is to apply Christ with his benefits to himselfe in particular and that effectually by his faith that a change and conuersion may followe both in hart and life 1. Ioh. 3. 23. And thus when these things are rightly performed Christ is preached Hence it appeares that to learne Christ is not only to know him generally but also effectually to apply him to our selues by our faith that there may be a change and renouation of the whole man They which learne Christ must thus learne him els can they not be saued The second point is that Paul must preach to the gentiles there be two causes of it one that the prophecies of the calling of the gentiles might be fulfilled Psal. 2. and 110. Isai. 2. The second because at the death of Christ the deuision which was betweene the Iewes and gentiles was quite abolished Eph. 2. 13. Here I obserue the difference betweene Apostles and ordinary Ministers Their charge is a sett and particular congregation whereas the charge of an Apostle is the whole world The 4. and last point is the obedience of Paul to the calling of God in that he went and preached the Gospell Here a question may be demaunded whether Paul performed his obedience by vertue of the grace which he had formerly receiued without the helpe of new and speciall grace or noe Answer noe His obedience proceedes from the first grace helped or excited by speciall grace In the regenerate that haue power to doe good God workes the will and the deede in euery good worke Phil. 2. 13. And it is a certaine truth we doe not that which we are able to doe vnlesse God make vs doe it as he made vs able to doe it Therefore to the dooing of euery new acte there is new and speciall grace required In Pauls obedience I consider 3. points 1. When he obeyed Immediatly How without deliberation or consultation when In Arabia and Damascus For the first in that he obeied God in going to preach im mediatly we learne how we are to answer and obey the calling of God that calles to amendment and newnesse of life namely in all hast without deferring of time Hebr. 3. 8. To daie if ye will heare his voice harden not your hartes and v. 13. exhort one another while it is called to day Psal 119. 60. I made hast and did not delaie to keepe thy commandements And there be good reasons why we should no longer deferre our conuersi on to God The ende of our life is vncerten and looke as death leaues vs so shall the last iudgement find vs. Secondly when we delay our repentance we add sinne to sinne and so treasure vp wrath against the day of wrath Rom. 2. Thirdly when we deferre to obey and turne to God we growe to perfection in sinne and sinne beeing perfected bringes forth death I am 1. 14. Lastlie late repentance is seldome or neuer true repentance For when men are dying their sinnes forsake them and they doe not commonly forsake their sinnes God hath called vs in England more then 40. yeares together and yet many of vs haue not listned to the call of God but deferred to obey let vs now presently amend and turne to God least if we still deferre the time of our repentance Gods iudgements come forth in hast vpon vs. The manner of his
that Pauls often and daungerous iourneies must teach vs to attend on our callings with care and diligence and not to be dismaied with the troubles that shall befall vs. The second answer that Paul was knowne to the Christian Iewes not by face but by hearsay this may seeme strange considering Paul was at Ierusalem and trauailed through Iurie into Syria and Cilicia but it is the truth and the reason of it is plaine The office of an Apostle is not to build vpon the fouÌ„dation of an other or to succeede any man in his labours but to plant and found the Church of the new Testament where Christ had not bin preached or named Rom. 15. 20. In this the Apostles differ from all the Ministers of the new Testament whatsoeuer And this is the cause why Paul was not knowne to the Churches of Iudea And here we see that Succession which the Papists magnifie is not alwaies a note of the true Church and the true Ministerie For the ministerie of the Apostles and the Apostolicall Churches wanted it And this is for the greater commendation of them Againe it is said that Paul was not knowne to the Churches of Iudea which were in Christ. Where let it be obserued that 4. yeares after the ascension of Christ the Apostles had gathered and planted sundrie Christian Churches in Iudea This greatly commends the efficacie and power of the Gospel For hardnes of heart had ouerspread the nation of the Iewes and they had reiected and crucified the Lord of life And thus that is verified which Christ saith that his Disciples beleeuing in him should doe greater things then he had done Ioh. 14. 12. for he by preaching did not conuert multitudes of the Iewes and range them into Churches as the Apostles did Here againe we see that the Gospel by means of the corruption of man is an occasion of diuisions For after the gospel was preached by the Apostles there arose a diuision of Churches among the Iewes Some were Churches in Christ and some out of Christ namely the Synagogues which refused Christ. We may not therfore nowe a daies take offence if schismes and dissentions followe where the Gospel is preached it is not the fault of the Gospel it is the fault of men That Paul might the better shewe that he was known to the Churches of the Iewes onely by heare-say he expresses the report that went of him Hence I gather it is not vnlawfull to tell and heare reports or newes so be it they be not to the preiudice of the trueth of the glory of God and the good name of men Nay it is commendable to report and heare newes that concernes the increase of Gods kingdome and the conuersion of wicked men In the report two things areÌ„ set downe what Paul did He once persecuted vs and destroyed the faith what he now doth He preacheth the Gospel By this we see that verified which Isai foretold that the lyon the wolfe the lambe c. should peaceably liue togither Againe here we see that all things vpon earth are subiect to change and alteration so as it may be said heretefore it was thus and thus but nowe it is otherwise Therefore in miseries we may not be ouer-much grieued for they are changeable and in earthly things we may not reioyce ouer much because they are mutable and subiect to daily alterations Our speciall care must be to auoide eternall and vnchangeable euils as death and the cause of death namely sinne and to purchase to our selues the good things which are euerlasting namely the fauour of God and euerlasting life Furthermore the thing which Paul aimed at in persequuting the Church is to be considered and that was that he might destroy the faith By faith we are to vnderstand the doctrine of the Gospel and with all the vertue or gift of faith whereby it is beleeued for the deuill his instruments seeke the ouerthrow of both Christ saith Satan desired to sift his Disciples that is to sift all their faith out of their hearts and to leaue nothing in theÌ„ but chaffe Luk. 22. 32. Here then it may be demanded whether faith may be lost specially in the children of God in the time of temptation and persecution I answer thus There be three degrees of faith The first consists in two things knowledge of the Gospel and Assent to the trueth of it This faith the deuils haue and it may be lost and beleeuers by this faith may quite fall away The second kind of faith containes knowledge assent a taste or ioy in the goodnesse of God a zeale to the word of God and apparent fruits of holinesse This faith also beeing better then the former may be lost in the daies of persecution and beleeuers by this faith may fall quite away Luk 8. 13. The third faith called the faith of the Elect containes three parts knowledge of the Gospel assent to the trueth of it and apprehension whereby we doe receiue and apply Christ with his benefits to our selues or the promise of remission of sinnes and life euerlasting This faith may be greatly wasted for things appertaining to it may be lost as boldnesse to come vnto God the sense or feeling of spiritual ioy and such like Againe it may be buried for a time in the heart and not shew it selfe either by fruits or any profession and in respect of the measure of it it may be lessened and maimed and if we respect the nature of it it is as apt to be lost as any other grace of God for there is nothing by nature vnchangeable but God Neuerthelesse where this faith is in trueth it is neuer by affliction and temptation put out or exstingnished because God in mercie confirms it by newe grace Christ saith to Peter I haue prayed for thee that thy faith faile not Luk. 22. 32. And this priuiledge haue all the godly for God promiseth that they shall not be tempted aboue their strength 1. Cor. 10. 13. Indeede persecutors are said to destroy the faith because this is their intent and they indeauour to doe what they can but God preuents their desires by establishing true faith that it may not vtterly faile It may be obiected to the contrarie on this manner The child of God may faâ—l into persecution and denie Christ by this fall he is guiltie of a grieuous offence beeing guiltie he hath not pardon of his offence and beeing without pardon he is without faith Touching guiltinesse I answer thus The child of God when he falls is indeed guiltie but howe Guiltie in respect of himselfe or as much as in him lies because he hath done that which is worthy of death and he hath done all he can to make himselfe guiltie But he is not guiltie to condemnation because God on his part doeth not breake off the purpose of adoption and adiudge him to wrath Secondly touching the pardon of his offence I answer thus In pardon there be foure degrees the degree
of pardon before all worlds the promise of pardon in the beginning of the worde The seed of the woman c. The procurement of pardon vpon the crosse and the donation or the giuing of the pardon This donation is an action of God whereby he giues and communicates Christ vnto vs and applies to our consciences the remission of our sinnes In this donation there is required a hand to giue and a hand to receiue The hand of God whereby he giues is the word preached and the sacraments the hand to receiue is our faith The giuing of pardon is necessarie for though sinnes be pardoned in the decree of God by his promise in the word and by procurement vpon the crosse yet pardon is no pardon to vs till it be giuen vnto vs by God Furthermore this giuing is not altogether at one instant but it beginnes in the conuersion of a sinner and is often iterated in the vse of the word and sacraments to the death Paul wils the Corinthians reconciled to God still to be reconciled 2. Cor. 5. 21. And we are taught euery day to pray to God to giue vs the pardon of our sinnes This giuing is twofold conditionall and absolute Conditionall when God giues the pardon of sinne vpon condition Thus in baptisme and in the first conuersion of a sinner all sinnes without exception are pardoned yea future sinnes yet not simply whether a man repent or no but vpon condition of future repentance The absolute donation is when a man repents or renewes his repentance for then the pardon of sinne is simply and fully without condition applied and reuealed to the conscience When Dauid confessed his sin Nathan in the name of the Lord saith Thy sinne is forgiuen thee 2. Sam. 12. Now then to come to the point the child of God hath pardon of his fall in respect of the decree to pardon in respect of the generall promise of pardon in respect of the procurement of pardon in respect of the conditionall donation of pardon which is made in baptisme and he may be said to want pardon in that the pardon of his offence is not fully and absolutely giuen him till he recouer himselfe and renewe his repentance If it be here demaunded what the childe of God askes when he praies for pardon day by day I answer he praies for two things First that God would continue to shew his fauour and to impute the merits of Christ vnto him wheras he for his part by his offence deserues to be depriued of all fauour Secondly he asks the giuing of the pardon that is that God would certifie his conscience thereof The vse Seeing the intent of the Deuill and wicked men is to destroy the saith as it appeares in this place and in the first temptation wherewith Satan assaulted Christ Math. 4. we must haue a speciall care of our faith And first we must looke that our faith be a true faith least we be deceâ—ued as the foolish virgins Secondly we must keepe and locke vp our faith in some safe and sure place namely in the store house or treasurie of a good conscience 1. Tim. 1. 19. Thirdly our care must be to increase in faith that our hearts may be rooted and grounded in the loue of God And for this cause we are to make continuall experiences and obseruations of the loue of God toward vs and to laie them all together and to build a ioyfull conclusion therevpon The third answer of Paul is And they glorified God for mee that is the churches of Iudea when they heard of my calling conuersion they considered therein the power the goodnes and the mercie of God and with ioy they gaue him thankes for it In this practise of the church we learne that our dutie is to sanctifie glorifie the name of God in euery worke of his And this sanctification hath 2. partes The first is the consideration of the diuine vertues that shew themselues in euery worke of God as his wisdome power iustice mercie prouidence presence c. The second is praise and thanks giuing to God for the same And this practise must be inlarged to all his workes without exception to his iudgements as well as to his workes of mercie Therefore we are commaunded in persequution to sanctifie God in our hearts 1. Pet. 3. 17. And Moses because he failed in the doing of this duty was barred the land of Canaan Num. 20. 12. In England god hath wrought his wonderous workes among vs. He hath giuen vs peace and protection against our enemies with the Gospell for the space of 40. yeares and more And our dutie is to glorifie God in these workes of his but alas we doe it not For the Gospell of saluation is little regarded of the most and little obedience is yeelded to it This neglect of ours in glorifying praising of God is a great sinne and it standes vs in hand to repent of it betime least God take away his word from vs and leaue vs to strange illusions to beleeue lies Again here we see what is the right maner of honouring of the Saints and that is to glorifie God in them and for them As for religious worship of adoration and inuocation it is proper to God and the Saints desire it not Reuel 22. 9. CHAP. II. 1 Then 14. yeares after I went vp againe to Ierusalem with Barnabas and tooke with me Titus also 2 And I went by reuelation and communicated with theÌ„ of the Gospel which I preach amoÌ„g the Gentiles but priuately with them that were the chiefe least by any meanes I should runne or had runne in vaine IN this chapter Paul proceedes to iustifie and defend his immediate extraordinarie calling And this whole chapter seemes to depend on the last wordes of the former chapter against which the Aduersaries of Paul might happily obiect on this manner Though the Churches of Iudea glorifie God for thee yet will not the Apostles doe it because thou teachest otherwise then they teach To this obiection Paul makes a double answer in this chapter The effect and summe of the first is this I went vp to Ierusalem I conferred with the Apostles there I had their consent and approbation And the answer containes three parts The first of Pauls iourney to Ierusalem in the first verse the second of his conference with the Apostles in the 2. verse the third of the approbation which they gaue him from the 3. v. to the eleuenth In his iourney I consider foure things The first is the Manner of his iourneying in these wordes I went vp or ascended to Ierusalem And this he speakes because Ierusalem was placed and seated vpon a mountaine and compassed with mouÌ„taines Psal. 125. or againe in respect of the dignitie and excellencie of the place as we in England are said to goe vp to London from all the parts of the land because it is the cheife citie The second thing to be considered in the iourney
bondage 5 To whome we gaue not place by subiection for an houre that the truth of the Gospel might continue with you Paul had said before that Titus was not compelled to be circumcised now he addes For all the false brethren that is though the false brethren did what they could to the contrarie Here then Paul sets downe who were the cause that Titus was not circumcised namely certaine persons at Ierusalem and them he sets forth by two properties they are false brethren and they crept into the Church Touching the first by it we learne that the Church of God vpon earth euen when it is at the best hath wicked men and hypocrites in it In Adams family there is Cain in the Arke there is Cham in Christs family or schoole there is Iudas In the Church of Ierusalem planted and gouerned by the chiefe Apostles there be false brethren The true sheepe be often without and wolues within Therefore we may not so much as dreame of a perfection of the Church of God vpon earth so long as wicked men be mixed with true beleeuers Againe these aduersaries of Paul are called false brethren because they ioyned Circumcision with Christ as a necessarie cause of iustification and saluation Hence it followes that the Church of Rome is a false Church because it ioynes workes with Christ in the case of our iustification and that as meritorious causes Their second propertie is that they crept into the Church which I conceiue on this manner The Church of God is as a sheepefold or house Ioh. 10. 1. Christ is the onely dore Now Pastours that teach Christ aright are saide to enter in by this dore they which teach any other way of saluation are said to clime in an other way and they which teach Christ ioyning some other thing with him in the cause of saluation are said to Creepe in because in appearance they maintaine Christ and yet because they adde something to Christ they neither enter nor continue in the true Church with any good warrant from God In this they are like the serpent Liuing creatures were all placed in Eden and Man was placed in the garden of Eden called Paradise and so were not beasts How then comes the serpent in why in all likelihood it crept in And so doe false brethren into the Church Hence I gather that false brethren are not true and liuely members of the visible Church though they be members in appearance For if they were in their right place they should not be said to creepe in The true members of the Church creepe not into the mysticall bodie but are built and set vpon the foundation by God It may be alleadged that they are baptised and thereby made members of the Church I answer that faith makes vs members of Christ and consequently of the true Church and baptisme doth but seale our insition into Christ and serues as a meanes of Admission into the outward societie of the congregation and the outward washing doth not make any man a member of Christ. Againe it followes hence that false brethren are not members of the Catholike church For the visible church is part of the Catholike and therefore they which are not reall members of the true visible church are not members of the Catholike Againe in that false brethren creepe into the congregation hence it appeares that no man can set downe the precise time when errours had their beginning For the authors thereof enter in secretly not obserued of men The enuious man sowes his tares when men be asleepe Math. 13. It sufficeth therefore if we can shew them to be errours by the word though we cannot designe the set time when they began The time when a shippe sinketh we often obserue but the time when it first drew water we doe not Let the Papists thinke vpon this Paul hauing thus declared who were the causes that Titus was not circumcised goes on and shewes how they were causes The effect and summe of his declaration is this They vrged the obseruation of the Ceremoniall law as necessarie and hereupon we resused to circumcise Titus First therefore Paul sets downe how they vrged circumcision and that by three degrees First they come in priuily Secondly they spie out their libertie Thirdly they labour to bring them into bondage Againe Paul sets downe the manner of their refusall in three things We gaue not place for an houre We gaue not place by subiection We gaue no place that the truth of the Gospel might continue with you The first degree or steppe in their vrging of circumcision was that They came in priuily that is they ioyned themselues in fellowship with the Apostles in shew pretended the furtherance of the Gospel yet indeed meant nothing lesse though their fraud wickednes was not perceiued Here then the foūdation they lay of all their naughtie dealing is their dissēbling which Paul here notes condemns On the contrarie our dutie is to be indeed that which we professe our selues to be to professe no more outwardly then we are inwardly and to approue our hearts to god for that which we professe before mē The second steppe or degree is that they spie out the libertie vvhich Paul and the rest had by Christ that is they conferre with the Apostles and inquire of them what libertie they haue by Christ in respect of the Ceremoniall lawe of God and this they doe not of a minde desirous to learne but for aduantage sake There be two kinds of spying one lawefull the other vnlawefull Lawefull as when in iust and lawefull warre we inquire into the counsells and doings of our enemtes Numb 13. 1. Vnlawefull when men prie into any thing or matter to finde a fault Thus hypocrites spie faults in the persons and liues of men that they may haue somwhat whereby to disgrace them Math. 7. 4. Thus Atheists prie into the scriptures that they may confute them Thus sundrie hearers come to sermōs that they may carpe Thus our enemies inquire into our religion that they may finde as they suppose exceptions vntruthes and contradictions And in the Church of Ierusalem false brethren inquire how farre Christian liberty extends that they may ouerthrow it This kind of spying is a common fault we must take heede of it and apply the eie of our minde to a better vse First we are to be spies in respect of our owne sinnes and corruptions to spie them out Lam. 3. 40. Let us search our waies and inquire and turne againe to the Lord. Again we are to plaie the spies in respect of our spirituall enemies that we may finde out the temptations of the flesh the world and the deuill Thirdly we must be as spies in searching of the Scriptures Ioh. 5. 39. that we may vnderstand the words of the lawe of God and find comfort to our soules The third and last degree of vrging is that the false brethren seeke to bring the Apostles in bondage
that is to binde them to a necessarie obseruation of the ceremoniall lawe Here let vs marke the practise and pollicie of the deuill Libertie from sinne death and the ceremoniall lawe is the treasure of the Church and therefore the deuill seekes to ouerthrow it by holding men in bondage vnder abolished ceremonies Thus at this day they of the popish Church are in bondage vnder an heape of humane traditions beeing indeede a yoake farre heauier then that of the ceremoniall-lawe Againe when men professe the name of Christ the deuill is content with it and he indeauours with all his might euery where to hold them vnder the bondage of sinne and to hold them in his snare at his will Thus vnder the name of Christianitie there be swarmes of Atheists Epicures Libertines worldlings and prophane persons At this time according to auncient custome we celebrate the memoriall of the birth of Christ and yet no time so full of disorder as this For the most that professe Christ take and challenge to themselues a licentious libertie to liue and doe as they list and this kind of libertie is flat bondage But they that are seruants of Christ indeed should take heede of this bondag◠For beeing free from sinne they should be seruants of nothing but righteousnesse Rom. 6. 18. They that be of a corporation stand for their liberties what a shame then is it that men should loue bondage and neglect the spirituall libertie which they haue by Christ. Thus we see howe the false brethren vrged circumcision now let vs come to Pauls refusall The first point is that they would not giue place for an houre It seemes they were requested to vse circumcision but once but they would not yeeld so much as once because their acte would haue tended to the preiudice of Christian liberty in all places Here we learne that we may not vse the least ceremonie that is in the case of confession before our aduersaries that is when they seeke to oppresse the trueth by face or by fraud and make ceremonies signes and tokens of the confession of any vntrueth Iulian the Emperour sitting in a chaire of estate gaue gold to his souldiers one by one withal cōmāding to cast of frākincense so much as a graine into the fire that lay vpon an heathenish altar before him Nowe Christ in souldiers refuse to do it and they which had not refused afterward recalled their acte and willingly suffered death Againe here we learne that we are not to yeeld from the least part of the trueth of the Gospel that God hath reuealed to vs. This truth is more pretious then the whole world beside and heauen and earth shall rather passe then the least tittle of it shall not be accomplished The commission of the Apostles was to teach them to doe all things which God had commanded Therefore the vnion or mixture of our religion with the popish religion is but a dreame of vnwise Politickes for in this mixture we must yeeld and they must yeeld something but we may not yeeld a iot of the truth reuealed to vs. There is no fellowship of light with darkenesse 1. Cor. 6. Colacinthus a naughtie pot hearbe marred a whole pot of pottage 2. King 4. 40. Christ saith in the like case of the Pharisies Let them alone they are the blinde leaders of the blind Math. 15. 14. We may yeeld in things indifferent but not in points of religion In matters of this world we may be indifferent and of neither side but in matters of God we may not There is no halting betweene two religions The second point is they gaue not place by way of subiection The reason is the Apostles were of highest authoritie simply to be beleeued in their doctrine And they had extraordinarie authoritie to punish them that rebelliously withstood them Act. 5. 5. 10. Act. 13. 20. 2. Cor. 10. 6. For this cause they were not to stand subiect to the iudgement and censure of any man They willingly suffered their doctrine to be tried yet were they not bound to subiection as other ministers of the new testament are 1. Cor. 14. 32. 1. Ioh. 4. 1. It may be said if they would not giue place by subiection howe then gaue they place Answer There is two kinds of yeelding one by tolleration without approbation the other by subiection which is the greatest approbation that can be By the first it may be Paul was content to giue place but not by the second Here we see howe we are to yeeld to the corruptions of the times in which we liue whether they be in manners or in doctrine We are to giue place by meeke and patient bearing of that which we cannot mende but we are not to giue place by subiection The third point is the ende of Pauls refusall That the truth of the Gospell might continue that is that the Gospel might be preserued in puritie and integritie in all things And by this Paul giues vs to vnderstand that if circumcision be made a necessarie cause of iustification and saluation the truth of the Gospel doeth not continue Here let vs obserue that when iustification or saluation is ascribed to workes or Sacraments the truth of the Gospell giues place and falshood comes in the roome Wherefore the religion of the Church of Rome is a meere deprauation of the Gospel for it makes workes to be the meritorious causes of iustification saluation Nay which is more it teacheth men to worship a peece of bread and to invocate dead men and to kneele downe to stockes and stones 6 And of them that seemed to be great what they were in times past it makes no matter to me God accepteth no mans person for they that are the cheife did not communicate any thing to me Here Paul laies downe the second signe of his approbation namely that in conference he learned nothing of the cheife Apostles And this he expresseth in the first words in which the concealement which he vseth is to be obserued For hauing begun a sentence he breakes it off in the middle and conceales the latter part and leaues it to be supplied by the reader thus Of them that seemed to be great I was not taught or I learned nothing The like forme of speaking is vsed 1. Chron. 4. 10. Where Iabez saith If the Lord blesse me and be with me concealing the end of his sentence I will be thankefull thus and thus In the roome of this concealement Paul puts an answer to an obiection For some man might take exception against his former speech thus Thou callest the Apostles Great but thou speakest fainedly for thou knowest they were but poore fishermen To this he makes answer thus What they were once it makes no matter to me Then he renders a reason of his answer God accepts no mans person This done he proceeds and renders a reason of his first speech he learned nothing of the cheefe Apostles because they did
stand before me Ierem. 15. 19. God reueales his secrets to the Prophets his seruants Amos 3. 7. Lastly fearefull iudgements of God belong to Ministers of wicked liues Destruction befalls the sonnes of Eli and their families because they by leud example made the people of God to sinne 1. Sam. 2. 24. The like befell the sonnes of Aaron for their presumption Againe all superiours are warned to goe before their inferiours by good example When Moses went into Egypt to be the guide of the Israelites the Lord would haue destroied him by reason of the bad example in his owne familie namely the vncircumcision of his child Dauid for his euill exāple whereby he caused the enemies of God to blaspheme is punished and that after his repentance that men might see in him an example of Gods iudgement against sinne 2. Sam. 12. 14. Here againe we see that the consent of many together is not a note of truth Peter Barnabas and the Iewes all together are deceiued and Paul alone hath the truth Panormitane saith that a laie-man bringing Scripture is to be preferred before a whole Councell Paphnutius alone had the truth and the whole Councell of Nice inclined to errour 14 But when I saw that they went not with a right foote to the truth of the Gospel I said to Peter before all men If thou beeing a Iew liuest as the Gentiles and not like the Iewes why constrainest thou the Gentiles to doe like the Iewes In these words Paul sets downe the reproofe of Peter and the whole manner of it In it many points are to be considered The first is the time of this reproofe and that was so soone as Paul saw the offence of Peter Here we learne that we must resist and cut off the first beginnings of temptation of sinne and of superstition because we are prone to cuill and therefore if it once set footing in vs it will take place The second point is the foundation of the reproofe in these wordes when I saw and that is a certen knowledge of Peters offence Here we are to take notice of the common fault and that is that we vse to censure and condemne men specially publike persons vpon suspitions and coniectures and heare-say Whereas we should not open our mouthes to reprooue till we haue certen knowledge of the fault Moreouer publike persons as Magistrates and Ministers haue their priuiledge that an accusation is not to be receiued against them without there be a proofe by two or three witnesses 1. Tim. 5. 20. The third point is the fault reprooued which is here expressed by an other name not to walke with a right foote to the truth of the Gospel that is not to conuerse with men and to carrie himselfe so as he may be sutable to the sinceritie of the Gospel both in word and deede Here is a notable dutie set downe for all men To walke with an euen foote according to the truth of the Gospel and this is done when in word and deede and euery way we ascribe all the good we haue or can doe to grace to mercie and to Christ when againe in word and deede and euery way we giue all thanks to God for grace and mercie by Christ. Here two sorts of men are to be condemned as haulters in respect of the truth of the Gospel The first are Papists who ioyne Christ and workes in the cause of our iustification and saluation The second are carnall Protestants and all other sorts of men that professe the name of Christ and withall challenge to themselues a libertie to liue as they list For they walke contrarie to the Gospel disioyning iustification and sanctification faith and good life remission of sinne and mortification This is the rife and common sinne of our daies We are light in the Lord but we walke not as children of light We are content to come to the marriage of the kings sonne but we come not with the marriage garment It is to be feared this very sinne will banish the Gospel and bring all the iudgements of God vpon vs. Let vs therefore repent of our vneuen and haulting liues and preuent the Lords anger by walking worthie the Gospel of Christ. It will besaid how must we performe this dutie Ans. Two rules must be remembred The first is that we must haue and carrie in vs a right heart For the want of this was Simon Magus condemned Act. 8. 21. A right heart is an humble and an honest heart The humble heart is when in the estimation of our owne hearts we abase our selues vnder all creatures vpon earth and that for our offences when againe in the affection of our hearts we exalt the death and blood of Christ aboue all riches aboue all honours aboue all pleasures aboue all ioyes and aboue all that heart can thinke or tongue can speake The honest heart is when we carrie and cherish in our hearts the setled purpose of not sinning so as if we sinne at any time we may in the testimonie of a good conscience say that we sinned against our purpose The second rule is that we must make straight steppes to our feete Hebr. 12. 13. And that is done when we endeauour to obey God according to all his commandements Psal. 119. 6. and also according to all the powers of the inward man that is not onely in action but also in will affection and thought Let vs also applie our hearts to the doing of this least if we come to the marriage of the kings sonne without the garment of a right heart and life we heare the sentence Binde them hand and foote and cast them into vtter darknes there shall be weeping and gnashing of teeth The fourth point is the place of reproofe before all men for they that sinne openly to the offence of many are openly to be reprooued 1. Tim. 5. 20. The fifth point is concerning the reasons which Paul vseth for the restraining of the sinne of Peter The first is set downe in the 16. verse If thou beeing a Iew c. Here the meaning of some words are to be opened To Iudaise or to liue as a Iew is to obserue and that necessarily a difference of meates and times according to the ceremoniall law of Moses To Gentilize or to liue as a Gentile is to vse meats and drinks and times freely without difference Peter is said to compell the Gentiles to Iudaise not by teaching of any doctrine for the Apostles neuer erred in teaching and deliuering any thing to the church of God this is a principle therefore he constrained them by the authoritie of his example whereby he caused them to thinke that the obseruation of the Ceremoniall law was necessarie The first reason then is framed thus If thou beeing a Iew vsest to liue as the Gentiles thou maist not by thy example compell the Gentiles to Iudaize in the necessarie obseruation of ceremonies but thou beeing a Iew vsest to liue as the Gentiles
one is of some Protestants lesse dangerous yet an vntruth namely that we are iustified onely by the Passion of Christ. But if this were so we should be iustified without fulfilling the law for as I haue said we owe to God a double debt one by creation namely the fulfilling of the law in all things from our first beginning the second since the Fall of Adam namely a satisfaction for the breach of the law Now the Passion of Christ is a paiment of the second debt but not of the first whereas both must be answered For Cursed is he that doth not continue in all things written in the law to doe them The passion of Christ procureth deliuerance from hell but alone by it selfe considered it doth not purchase a right to eternall life Obiect I. Christ fulfilled the law for himselfe therefore his passion alone serues for our iustification Ans. Christ as man fulfilled the law for himselfe that he might be in both natures an holy high Priest and so continue Neuertheles as Mediatour God and man he became subiect to the law in this regard he did not fulfill the law for himselfe neither was he boūd so to doe Obiect II. That which Christ did we are not bound to doe but Christ say some fulfilled the law for vs therefore we are not bound to fulfill the law Ans. That which Christ did we are not bound to doe for the same ende and in the same manner Now he fulfilled the law in way of redemption and satisfaction for vs and so doe not we fulfill the law but onely in way of thankfulnes for our redemption Obiect III. The law doth exact both obedience and the penaltie also Ans. In the estate of innocencie the law threatned the penaltie and it onely exacted obedience Since the fall it exacteth both obedience and the punishment The threatning of the law exacts the punishment the precepts exact obediēce Obiect IU Hebr. 10. 19. By the blood of Christ we haue entrance into the Holy place Ans. By the blood of Christ we are to vnderstand the Passion and the passion may not be seuered from actiue and voluntarie obedience For Christ in suffering obaied and in obeying suffered And as Chrysostome saith the Passion is a kind of action Christ in the oblation of himselfe did not onely offer to God his passion but also praiers which are no passions Heb. 5. 7. The second errour is of the Papists who teach that the thing by which and for which a sinner is formally iustified is remission of sinnes with inherent justice infused by the holy Ghost But this cannot be For inherent iustice and iustification are made distinct gifts of God Paul saith Christ is made vnto vs of God wisdome iustice sanctification 1. Cor. 1. 3. Againe But ye are washed ye are iustified and sanctified 1. Cor. 6. 11. Secondly the iustice whereby a sinner is iustified is reuealed without the law Rom. 3. 21. Now inherent iustice or the habit of charitie is reuealed by the law and the obedience of Christ is the onely iustice reuealed without the law For it is a iustice imputed that the law neuer knew and in this obedience Christ performed the law and more too For he died for his enemies and so loued his neighbour more then himselfe Thirdly God is not onely a iustifier but also iust in iustifying Rom. 3. 26. because he iustifieth none but such as bring vnto a him a true and perfect iustice either in themselues or in their Mediatour Prou 17. 15. Now this inward and inherent iustice is not such For it is imperfect because it is increased as they teach by a second iustification and it is in this life mixed with the corruption of the flesh Fourthly the righteousnes of a good conscience is an excellent grace and gift of God but by it we are not iustified 1. Cor. 4. 4. Lastly a close errour is to be noted in this Popish doctrine of iustification For in Popish learning Remission of sinnes is not onely an abolishing of the guilt and the punishment but also of the corruption of sinne so as the partie pardoned and iustified hath nothing in him that as they say God may iustly hate And yet Paul iustified and regenerate saith otherwise of himselfe that sinne dwelleth in him and that the law of sinne rebells in him against the law of his minde and leads him captiue to sinne Rom. 7. The vse of the doctrine First in that we are iustified by an obedience out of our selues we are taught vtterly to denie our selues and to goe out of our selues as hauing nothing in vs whereby we may be saued Here is the foundation of the abnegation of our selues Secondly the obedience of Christ must be vnto vs the foundation of our obedience for he performed all righteousnes for vs that we might be seruants not of sinne but seruants of righteousnes in all duties of obedience And in his obedience we must not onely respect the merit thereof but also his holy example in loue mercie meekenes patience c. and after it are we to fashion our liues Thirdly the obedience of Christ must be the foundation of our comfort In all daungers and temptations we that beleeue are to oppose the obedience of Christ against the fierce wrath of God against hell death and condemnation Certen beasts when they are pursued flie the next way to their dennes where they hold themselues euen to death Christ in respect of his obedience is our hiding place Rom. 3. 26. he is set forth unto the world as a Propitiatorie For as the Propitiatorie couered the Arke and the decasogue so he couereth our sinnes and he hides our bodies soules from the furious indignation and vengeance of God Let vs therefore by our faith flie to this our hiding place in the storme and tempest of Gods wrath and let vs there liue and die Fourthly this Obedience is the foundation of our happines For true happines is to be eased of our sinnes Psal. 32. 1. and this ease we haue from Christ Math. 11. 28. Lastly the consideration of this obedience is the foundation of our thankfulnes to God For if we beleeue that Christ suffered and fulfilled the law for vs we are worse then beasts if we doe not euery way shew our selues thankfull for this mercie The fifth point to be considered is the meanes of iustification namely the Faith of Christ. Of which I consider 3. things The first what faith is The Papists define iustifying faith to be a gift of God whereby we beleeue the articles of faith to be true and the whole word of God But thit faith the deuills hanc Here they alleadge that Abraham was the father of all the faithfull and that his faith was nothing els but a perswasion that he was able to giue him a child in his old age Ans. First the obiect of Abrahams faith was double one lesse-principall that he should haue ishew in his old age the second more
that when we know not what to doe by reason of the greatnes of our distresse we must then fixe our hearts on Christ without seperation He that climes vp a ladder or some steepe place the higher he goes the faster he holds 2. Chron. 20. 12. Iob. 13. 12. Hence is true comfort Psal. 27. 13. 17 And if while we seeke to be made righteous by Christ we our selues are found sinners is Christ the minister of sinne God forbid For the better vnderstanding of the latter part of this chapter it must be obserued that Paul directs his speach not onely to Peter but also to the Iewes that stood by beeing maintainers of iustification by the law Some thinke that in this verse Paul makes an obiection in the person of the false Apostles on this manner If we be iustified by Christ alone without the obseruation of the law then there is no difference betweene vs Iewes and the Gentiles but we are as deepe sinners as they and if this be so then Christ is the minister of sinne And then they say to this Paul answers God forbid But I somewhat doubt whether this be the sense of the words because Paul doth not make a direct confutation of this obiection in the words following Therefore I rather suppose that Paul continues his former speach euen to the ende of the chapter and that in these words he vseth a third reason to disswade Peter from haulting betweene the Iewes and Gentiles And the reason will the better appeare if we search the meaning of the words If while we be iustified by Christ that is by faith in Christ without the workes of the law We are found sinners that is found in our sinnes not fully iustified but are further to be iustified by the workes of the law Is Christ the Minister of sinne that is doth it not hence follow that Christ ministred vnto vs occasion of sinne in that he hath caused vs to renounce the iustice of the law God forbid that is ye doe all hold it with me as a blasphemie that Christ should be the minister of sinne The argument then is framed thus If beeing iustified by Christ we remaine sinners and are further to be iustified by the law then Christ is the minister of sinne but Christ is no minister of sinne therefore they which are iustified neede not further to be iustified by the law The vse First we learne hence that it is a blasphemie to make Christ the minister of sinne who is the minister of righteousnes yea iustice it selfe Isa. 53. 11. Dan. 9. 25. He brings euerlasting righteousnes Ioh. 1. He is the lambe of God that takes away the sinnes of the world Of this all the Prophets giue testimonie Act. 10. 43. Therefore Atheists are no better then deuills that recken him among the false Prophets of the world And many of them that professe Christ are greatly to be blamed that make Christ the greatest sinner in the world because Christ died for them therefore they prefume of mercie and take libertie to liue as they list Againe Paul here teacheth that they which are iustified by Christ are perfectly to be iustified and neede not further to be iustified by any thing out of Christ as by the workes of the law It may be obiected that they which are iustified feele themselues to be sinners Rom. 7. 14. Ans. The corruption of original sinne is in them that are iustified yet is it not imputed to them by God and withall it hath receiued his deadly wound by the death of Christ. Therefore they which are iustified are not reputed sinners before God Againe it may be obiected that they which are iustified must confesse themselues to be sinners to the very death Ans. Confession of sinne is not a cause but a way for the obtaining of pardon Prou. 28. 14. 1. Ioh. 1. 9. The vncouering of our sinnes is the way to couer them before God The sinnes therefore of men iustified vpon their humble and serious confession are not sinnes imputed but couered Vpon this doctrine it followes that there is not a second iustification by workes as the Papists teach For he that is iustified by Christ is fully iustified and neede not further be iustified by any thing out of Christ as by the law Againe the same persons teach that our sinnes are done away by the death of Christ and we iustified in our baptisme and that if we fall and sinne after baptisme we must doe workes of penance that we may satisfie Gods iustice and be further iustified by our works and sufferings But then by their leaues after we are iustified by Christ we are found sinners and we are further to be iustified by our owne workes Now this is the point which Paul here confuteth Againe by this doctrine we learne that Christ alone is by himselfe sufficient for our iustification In him saith Paul are we complete Col. 2. 14. He is a well of grace and life neuer dried vp Ioh. 4. 14. Thirdly we must content our selues with him alone and with his obedience for our iustification despising in respect of him all merits and satisfactions done by man Lastly here we see what must be the care of men in this world namely to seeke to be iustified by the faith of Christ. It was Pauls principall desire to be found in Christ hauing not his owne righteousnes but the righteousnes which is by the faith of Christ. Phil. 3. 10. The like desire should be in vs all 18 For if I build againe the things which I haue destroied I make my selfe a transgressour By things destroyed Paul meanes the workes or the iustice of the law as appeares by the next verse following where rendering a reason of this he saith by the law I am dead to the law These words depend on the former thus Paul had said before that Christ was not a minister of sinne vnto vs and here he prooues it thus He that builds the iustice of the law which he hath destroied is a minister of sinne or makes himselfe a sinner but the Iewes and Peter by his example build the iustice of the law which they haue destroied and so doth not Christ therefore the Iewes and Peter make themselues sinners and Christ doth not make vs sinners Here let vs obserue the modestie and meeknes of Paul The things which he speakes concerne Peter and the Iewes yet least he offend them he applies them to himselfe This care not to offend was in Christ who was rather willing to depart frō his right then to offend Matth. 17. 27. And Paul biddes vs please all men in that which is good Here againe it is Pauls doctrine that we make our selues offendours when we build that which we haue lawfully destroied Thus Teachers are great offenders when good doctrine is ioyned with bad conuersation For good doctrine destroies the kingdome of darknes and bad conuersation builds it vp againe Thus rulers are great offenders when good counsell and bad example
goe together For good counsell beats downe wickednes and bad example sets it vp againe Thus beleeuers in Christ are great offenders when reformed religion and vnreformed life are ioyned together as often they are For then vnreformed life builds the kingdome of sinne which Christ hath destroied Further we are here taught to be constant in that which is good Tit. 1. 9. and to hold fast the Gospel which we professe We haue put vnder foote the Popish religion for this many yeares our dutie is to be constant herein and no way to build either in word or deede that which we haue to the vttermost of our power destroied 19 For I through the law am dead to the law that I may liue vnto God In these words Paul sets downe a second reason to prooue Christ to be no minister of sinne in abolishing the iustice of the law And the reason is framed thus We Iewes iustified by Christ are dead to the law not to liue as we list but to liue to the honour of God Therefore Christ in taking away the iustice of the law is not the minister of sinne Here three points are propounded the first is that the person iustified is dead to the law the second that he is dead to the law by the law the third that he is dead that he may liue vnto God For the better vnderstanding of the first point we must seach what is meant by dying to the law Here the law is compared to an hard and cruell master and we to slaues or bondmen who so long as they are aliue they are vnder the dominion and at the command of their masters yet when they are dead they are free from that bondage and their masters haue no more to doe with them Here then to be dead to the law is to be free from the dominion of the law And we are free in foure respects First in respect of the accusing and damnatorie sentence of the law Rom. 8. 1. Secondly in respect of the power of the law whereby as an occasion it prouoketh and stirreth vp the corruption of the heart in the vnregenerate Rom. 7. 8. Thirdly in respect of the Rigour of the law whereby it exacteth most perfect obedience for our iustification Thus Paul here saith that he is dead to the law Lastly in respect of the obligation of the conscience to the obseruation of Ceremonies Col. 2. 20. Thus are all persons iustified by the faith of Christ free from the law Hence we learne that the Papists erre and are deceiued when they teach that the Law and the Gospel are one for substance of doctrine For then they which are iustified by Christ should not onely be dead to the law but also to the Gospel Now the Scripture saith not that persons iustified are dead to the Gospel They erre againe in that they teach that persons iustified by the merit of the death of Christ are further to be iustified by the workes of the law For he that is iustified by Christ is dead to the law but if we be iustified by workes then are we by Christ made aliue to the law Thirdly here we see how long the dominion of the law continueth and when it endeth The law raignes ouer all men without exception till they be iustified When they once beginne to beleeue in Christ and to amend their liues then the dominion of the law ceaseth and they then are no more vnder the law but vnder grace Here all such persons as liue in the securitie and hardnes of their hearts are to be admonished to repent of their sinnes and to beginne to turne vnto God For they must know that they liue vnder a most hard and cruell master that will doe nothing but accuse terrifie condemne them and cause them to runne headlong to vtter desperation And if they die beeing vnder the law they must looke for nothing but death and destruction without mercie For the law is merâ—ilesse This consideration serueth notably to awake them that are dead in their sinnes Againe all such as with true and honest hearts haue begunne to repent and beleeue let them be of good comfort For they are not vnder the dominion of the law but they are dead to the law and vnder grace hauing a Lord who is also their mercifull Sauiour who will giue them protection against the terrours of the law and spare them as a father spares his child that serues him and not breake them though they be but as weake and bruised reedes and as smoaking flaxe The second point is touching the meanes of our death to the law and that is the Law Here some by the law vnderstand the law of faith that is the Gospel Rom. 3. 27. And they make this to be the meaning of the words By the law of Christ that is by the Gospel I am dead to the Law of Moses But this sense though it be a truth yet will it not stand in this place For it is the question whether by the gospel we be freed from the law Now Paul a learned disputer would not bring the question to prooue it selfe Therefore I take the true meaning of the words to be this By the law of Moses I am dead to the law of Moses It may be demanded how this can be considering the law is the cause of no good thing in vs For it is the ministerie of death and condemnation 2. Cor. 8. 7. 9. Againe that which the law cannot reueale it cannot worke but the law neither can nor doth reueale faith in Christ the death to the law nor repentance c. therefore the law is no cause to worke them It may peraduenture be said that the law workes repentance and sorrow for sinne I answer there is a double Repentance One Legall the other Euangelicall Legall is when men haue a sight of their sinnes and withall are grieued for the punishment thereof This repentance is wrought by the ministerie of the law it was in Iudas and it is no grace of God but of it selfe it is the way to hell Euangelicall Repentance is when beeing turned by grace we turne our selues to God This repentance is a gift of grace and is not wrought by the law but by the ministerie of the Gospel Again there is a Legall sorrow which is a sorrow for sinne in respect of the punishment this is no grace and it is wrought by the law Euangelicall sorrow is sorrow for sinne because it is sinne This indeede is a grace of God but it is not wrought by the law but by the preaching of mercy and reconciliation and it followes in vs vpon the apprehension of Gods mercie by faith The law then beeing the cause of no good thing in vs it may be demanded I say how we should be dead to the law by the law Ans. Though the law be not a cause of this death to the law and so to sinne yet it is an occasion thereof For it accuseth and
flesh I liue by the faith of the sonne of God who hath loued me and giuen himselfe for me Whereas Paul said before I am dead to the law here he declares the reason of it when he saith I am crucified with Christ. Againe here Paul sets downe the true preparation to spirituall life For God first kills and then he makes aliue And the measure of spirituall life is according to the decay of originall sinne This preparation stands in two things the first is fellowship with Christ in his crosse and Passion in these words I am crucified with Christ. The second is Abâ—egation or Annihilation as some call it in these words Not I any more I am crucified with Christ. For the better vnderstanding of these words we must obserue first that Paul speakes not this of himselfe particularly but he speakes in the person of the Christian Iewes before whome he now reasoneth with Peter nay in the person of all beleeuers For all that beleeue are buried into his death Rom. 6. 4. Secondly it must be obserued that Paul speakes this of himselfe not as he is a man consisting of bodie and soule but as he is a sinner carrying about him the bodie of sinne Rom. 6. v. 6. Further it may be demanded vpon what ground he should say I am crucified with Christ Ans. There be two reasons of this speach One is that Christ vpon the crosse stood not as a priuate person but as a publicke person in the roome place and stead of all the Elect and therefore when he was crucified all beleeuers were crucified in him as in the Parlament when the Burgesse giues his voice the whole corporation is said to consent by him and in him The second reason is this In the conuersion of a sinner there is a reall donation of Christ and all his benefits vnto vs and there is a reall vnion whereby euery beleeuer is made one with Christ. And by vertue of this vnion the crosse and passion of Christ is as verily made ours as if if we had beene crucified in our owne persons Hereupon Paul saith in the time present I am crucified with Christ There are like phrases in Paul We are dead with Christ we are risen with him we sit with him in heauenly places Eph. 2. 6. Col. 3. 1. and they are in the same manner to be expounded Moreouer the benefits that arise of this communion with Christ in his passion are two One is Iustification from all our sinnes Rom. 6. 7. The second is Mortification of sinne by the vertue of the death of Christ after we are ingrafted into him Thus much of the meaning The vse Superstitious persons take occasion by the passion of Christ to stirre vp themselues to sorrow compassion and teares by considering the pitifull handling of Christ the sorrow that pearced the heart of the virgin Marie and the crueltie of the Iewes But this is a humane vse that may be made of euery historie The right vse is this we are in minde and meditation to consider Christ crucified and first we are to beleeue that he was crucified for vs. This beeing done we must goe yet further and as it were spread our selues on the crosse of Christ beleeuing and withall beholding our selues crucified with him Thou wilt say this is a hard matter I cannot doe it I say againe this is the right practise of faith striue therefore to be setled in this that the bodie of thy sinne is crucified with Christ. Pray instantly by asking seeking knocking that thou maist thus beleeue This faith and perswasion is of endles vse First it is the foundation of thy comfort If thou beleeue thy selfe to be crucified with Christ thou shalt see thy selfe freed from the dominion of the law and sinne from hell death and condemnation and to thy great comfort shall see thy selfe to triumph ouer all thy spirituall enemies For this Christ doth Col. 2. 14. and thou dost the same if thou be setled in this that thou art crucified with him Secondly vpon this perswasion thou shalt feele the vertue of the death of Christ to kill sinne in thee and to raise thy dead soule to spirituall life When the Sunamites child was dead Elisha went and lay vpon him applying face to face hand to hand and foote to foote and then his flesh waxed warme and reuiued 1. King 4. 34. euen so applie thy selfe to Christ crucified hand to hand foote to foote heart to heart and thou shalt feele in thy selfe a death of sinne and the heat of spirituall life to warme and inflame thy dead heart Thirdly if thou beleeue thy selfe to be crucified with Christ thou shalt see the leÌ„gth the breadth the height the depth of the loue of god in Christ. For thy sinnes are the swords and the speares that crucified Christ and yet thou hast all the benefit of his passion Lastly if thou canst beleeue that thou art crucified with Christ thou shalt further be assured that he is partner with thee in all thy miseries and afflictions to ease thee and to make thee to beare them 1. Pet. 4. 13. Col. 1. 24. The duties hence to be learned are these First if thou be crucified with Christ then must thou applie thy heart to crucifie the bodie of corruption in thee by praier fasting by auoiding the occasions by abstaining froÌ„ the practise of sinne and by all good meanes Behold a man hanged vpon a gybbet Thou seest he hath satisfied the law and there is no further iudiciall proceeding against him and withall thou seest how he ceaseth from his thefts murders blasphemies euen so if thou canst behold thy selfe spred vpon the crosse of Christ and crucified with him there will be in thee a new minde and disposition and thou wilt cease from thine old offences Againe beeing crucified with Christ thou must be conformable to Christ in thy sufferings He suffered in loue and the more his passion increased the more he shewed his loue euen so in thine afflictions and sufferings thy loue to God man must be increased though man be the cause of thine afflictions Secondly Christ suffered in obedience Not my will but thy will be done euen so in all thy sufferings thou must resigne thy selfe to God and quiet thy selfe in his will Thirdly Christ suffered in all humilitie humbling himselfe to the death of the crosse euen so we in and vpon our afflictions are to humble our selues vnder the mightie hand of God confessing our sinnes and intreating for pardon Fourthly he suffered in faith as man depending on his fathers goodnes euen in the middest of his passion euen so are we to doe Fifthly he went on constantly in his sufferings to the very death euen so are we to suffer in the resisting of sinne euen vnto the shedding of our blood Lastly the principall care of Christ was to see the fruit of his sufferings so when we are distressed our care must rather be to see the fruit of our distresse then to
know God onely in part therefore we loue in part and consequently we doe not fulfill the law Againe the Scripture puts all men euen the regenerate vnder the name of sinners to the very death Isa. 64. 4. All our righteousnes is as a defiled cloth Prou. 20. 9. Who can say my heart is cleane Iob cannot answer God for one of a thousand Iob. 9. The righteous man shall pray for the pardon of his sinnes in a time when he may be heard Psal. 32. 6. If we say we haue no sinne we deceiue our selues 1. Ioh. 1. 9. The Papists say that all these places are meant of veniall sinnes Ans. There are no veniall sinnes which in their owne nature are not against the law of God but only beside it The stipend of euery sinne is death Rom. 6. 23. If we were perfectly sanctified and consequently fulfillers of the law in this life then Christ should not be a Sauiour but an Instrument of God to make vs our owne Sauiours And to say this is blasphemie Lastly that which man could doe by creation so much the law requires at our hand but man by creation could loue God with all the powers of his soule and with all the strength of all the powers which now since the fall no man can doe It remaines then for an infallible conclusion that it is impossible for any man in the time of this life to fulfill the law The vse This point serues notably to condemne the follie of the world The Israelites say at Mount Sinai that they will doe all things which the Lord shall command them Exod. 19. 8. The young Prince said that he had kept all the commandements from his youth Mark 10. 20. Our common people say that they can loue God with all their hearts and their neighbours as thēselues Secondly this doctrine serues to confute sundrie Errours of the Papists who blasphemously teach that a man after justification may fulfill the law in this life that a man may for a time be without all sinne that works of the regenerate are perfect and may be opposed to the iudgement of God that men may supererrogate and doe more then the law requires The groūd of all these conclusions is this They say there is a double degree of fulfilling the law The first is in this life and that is to loue God truly aboue all creatures and to loue our neighbour as our selues in truth The second is to loue God with all the powers of the soule and with all the strength of all the powers and this measure of fulfilling the law is reserued to the life to come I will briefly consider the reasons and the ground of this blasphemous doctrine Obiect I. God promifeth the Israelites that he will circumcise their hearts that they may loue him with all their hearts with all their soules and with all their strength Deut. 30. 6. And thus Iosua turned to God with all his heart with all his soule and with all his strength according to all the law of Moses 2. king 23. 25. Ans. The phrase with all thy heart is taken in a double signification Sometime it is opposed to a double heart and then it signifies a true and vpright heart without guile or dissimulation Thus they of Zebulon are saide not to fight with a double heart 1. Chron. 12. 33. but with a perfect heart v. 38. Where marke the opposition of an whole or perfect heart to a double heart In this sense are the places before named to be vnderstood Neuerthelesse the whole heart soule and strength in the summe of the morall law signifies all powers of the soule and all the strength of all the powers Thus doth Paul Rom. 7. expound the law when he faith the law is spirituall and by the prohibition of lust giues the meaning of the whole law For concupiscence or lust comprehends the first thoughts or motions Obiect II. Noah is saide to be iust and perfect Gen. 6. and God commands Abraham to walke before him and to be perfect Gen. 17. 1. Paul saith Let as many as be perfect be thus minded Phil. 3. 15. Answ. There is a double perfection perfection of parts and perfection of degrees Perfection of parts is when a man hath in him after he is regenerate the beginnings of all vertnes and the seedes of all graces by which he endeauours to obey God in all his lawes and commandements Perfection of degrees is when the law is fulfilled both in matter and manner according to the rigour of the law Now the former places speake onely of the perfection of parts and that is such a perfection in which we are to acknowledge our imperfection and it is no more but a true and generall indeauour to obey God Isa. 38. 1. Obiect III. Sundrie holy men are saide to fulfill the law Dauid turned from nothing that God commanded him all the daies of his life saue in the matter of Vriah 1. king 15. 5. Zacharie and Elizabeth walked in all the commandements of God and that without reproofe before God Luk. 1. 6. Ans. There are two kinds of fulfilling the law one Legall the other Euangelicall Legall is when men doe all things required in the law and that by themselues and in themselues Thus none euer fulfilled the law but Christ and Adam before his fall The Euangelicall manner of fulfilling the law is to beleeue in Christ who fulfilled the law for vs and withall to indeauour in the whole man to obey God in all his precepts And this indeauour ioyned with the Purpose of not sinning is called the righteousnes of Good conscience and though it be not really a fulfilling of the law yet it is accepted of God as a fulfilling of the law in all thē that are in Christ. For God accepts the indeanour to obey for perfect obedience Thus Dauid Zacharie Elizabeth and others are said to fulfill the law Obiect IIII. We pray that we may fulfill the law when we say Let thy will be done in earth as it is in heauen Ans. We pray not that we may fulfill the law in this but that we may striue as much as may be to attaine to the fulfilling of the law That is the scope of the petition We desire not to be equall to the Angels and Saints but onely to imitate them more and more and to be like to them Obiect V. Rom. 7. 18. To will is present with me therefore say they in will the law may be kept though the flesh relent Ans. When Paul saith that to will was present he doth not signifie that he could perfectly will that which is good For his will beeing partly renewed and partly vnrenewed the good which he willed he partly nilled and the euill which he nilled he partly willed Obiect UI. Christ tooke out flesh that the righteousnes of the law might be fulfilled in vs. Rom. 8. 4. Ans. The righteousnes of the law is fulfilled in vs not because we doe all things required
in that he was in time consecrated to be our Mediatour and so a curse And this consecration was first in his baptisme in which he put vpon him our guilt as we put off the same in ours and secondly on the crosse and passion in which he tooke vnto him the punishment of our sinne And thus was he made a curse It may be obiected that he is the Son of God and therefore no curse Ans. Christ must be considered as the Sonne of God and againe as our pledge and suretie Hebâ— 7. 22. In the first respect he was not accursed but in the second The third point is In what nature was Christ accursed Ans. Whole Christ God-man or Man-god was accursed For the Lord of life saith Paul was crâ—cified and consequently accursed 1. Cor. 2. 8. Yet this limitation must be added that the curse was not vpon the Godhead of Christ but onely in his flesh or manhood For he suffered saith Peter in the flesh 1. Pet. 4. 1. Moreouer the soule of Christ was the more principall seat of the curse as it was the principall seat of sinne Therefore the Prophet saith he made his soule an offering for sinne Isa. 53. 10. and Christ said My soule is heauie to the death The fourth point is How farre forth Christ was accursed Ans. In the first death there are two degrees separation of the bodie and soule and the putrifaction of the bodie separated And Christ entred onely into the first and not into the second For his bodie beeing dead indured no corruption Againe in the second death there are two degrees The first is a separation from God in sense and feeling and the second is an absolute separation from God Into this second degree of death Christ entred not because he saide in the middest of his passion My God my God And this absolute separation could not be without the dissolution of the personall vnion Into the first degree of the second death he entred namely into the apprehension and feeling of the wrath and indignation of God due to mans sinne And this appeares by his bloodie sweat of thicke and clottered blood by his complaint that he was forsaken by his feares and sorrowes in the time of death in which he comes short of sundrie Martyrs vnlesse we acknowledge that he indured further paines of death then euer they did by his condition in that he takes vpon him the condition of the first Adam who vpon his fall was to indure the first and second death Here two questions are to be demanded the first How and in what manner Christ suffered the wrath of God Ans. He indured it willingly of his owne accord he did not onely in minde see it before his eyes but also he felt it it was laid and imposed on him and he incountred with it but it had no dominion of lordship ouer him Act. 2. 24. The second is How much he suffered of the wrath of God Ans. The punishment he suffered was in value and measure answerable to all the sinnes of all the Elect past present and to come the Godhead supporting the manhood that it might be able to beare and ouercome the whole burden of the wrath of God If it be saide that a creature cannot haue an infinite apprehension of the wrath of God I answer it sufficeth that God laid infinite wrath vpon him and that he apprehended it according to the condition of a creature For in so doing he incountred with the whole wrath of God One man in a breach or at a bridge may stand against an whole armie and beare the brunt of it why may not then the manhood of Christ supported by the Godhead beare the stresse of the whole wrath of God Against this doctrine sundrie things may be obiected Obiect I. The Scripture ascribes all to the blood of Christ and therefore to the death of the bodie Ans. By blood is meant a bloodie death by the bloodie death the death of the crosse by the death of the crosse a death accursed or the death of the bodie ioyned with the malediction of the law Obiect II. The suffering of the anger of God was not figured in Sacraments or sacrifices Ans. The beast whereof the burnt offering was made was first tied to the hornes of the altar his blood then was shedde and lastly he was all burnt vpon the alâ—â—â— vnto God and hereby was figured the fierie wrath of God Obiect III. Temporall death or the curse for halfe a day cannot counteruaile eternall death Ans. Yes in Christ. For if man could suffer and ouercome punishment in measure infinite he should not suffer eternally but this no man nor angel can doe and therefore man must suffer punishment for measure finite for time infinite because the punishment must be answerable to God whose maiestie is infinite Now Christ beeing God and man suffered punishment indeed infinite and therefore it was not necessarie that he should indure it eternally Againe here the dignitie of the person helpeth for in that the Sonne of God suffered the curse of the law for halfe a day it is more then if all men had suffered eternall death Therefore the death of Christ in respect of the measure of the punishment as also in respect of the value and dignitie thereof counteruailes death euerlasting Obiect IV. It is hard to say that Christ suffered the paines of hell Ans. The Latin translation commonly receiued hath as much that he could not be holden of the sorrowes of hell Act. 2. 24. And there is no offence to say he suffered the paines of hell so farre forth as this suffering may stand with the puritie of his manhood and with the truth of the personall vnion The vse Friers teach that if Christ had pricked his finger and let fall but one droppe of blood it had bin sufficient to redeeme all the world But they dreame For Paul saith he was made the curse of the law to redeeme vs. This had bin a needles worke if a pricke in the finger or any punishment without death would haue done the deede That Christ became a curse for vs it shewes the greatnes and horriblenes of our sinnes it shewes the grieuous hardnes of our hearts that neuer almost mourne for them it shewes the vnspeakable loue and mercie of God for which we are to be thankfull for euer and that all manner of waies In that the Sonne of God became a curse for our sinnes we are put in minde to see acknowledge and consider them and withall to bewaile them and to humble our selues for them and to detest them more and more vnto the very death For what is more worthie of hatred then that which causeth the Sonne of God to be accursed They which beleeue that Christ by beeing a curse hath redeemed them from the curse of the law doe in truth die vnto all their sinnes and liue vnto God Many indeede professing Christ make no change of life at all and the reason is
because a secret Atheisme makes them say in their hearts There is no Christ there is no curse that was indured by Christ. Clense your hearts of this hidden Atheisme and looke that inwardly in your spirits you die vnto your sinnes and liue to God In that Christ was obedient to his Father in bearing the curse of the law we are taught in all things to subiect our selues to the will of God Our obedience must not onely be in doing this or that but also in suffering the miseries â—â—d on us to the death this is the best obedience of all and the truest marke of Gods child to obey in our sufferings Moreouer that Christ was accursed it is confirmed by the sentence and decree of God Cursed is euery one that hangeth on the tree Deut. 21. 23. The ground of this sentence is the sinne of the malefactour for whome God curseth he curseth for his offence And here it may be demanded why he that is stoned to death is not likewise accursed Ans. He also is accursed but there are speciall reasons why the man hanged on the tree is cursed First among the Iewes they which were hanged were most grieuous malefactours as blasphemers and idolatours and there punishment was accordingly most grieuous Secondly hanging as among all nations so among the Iewes was a most odious and infamous death Thirdly God did foresee that the Messias should die on the crosse and therefore he accursed this kind of death If it be saide that there was no fault or offence in Christ and therefore he could not be accursed I answer that he became sinne for vs in that our sinne was applied and imputed to him It may be further obiected that the theefe which repented was not accursed though he were hanged on the tree Ans. As a theefe he was accursed as he was a theefe and repented the curse was remooued For the law in the curses thereof giues place to the Gospel iudgement yeelds to mercie and the Gospel puts an exception to the law The vse If the malefactour hanged be accursed and defile the earth how vile and accursed is the liuing malefactour the blasphemer adulterer murtherer c. who hath entred no degree of punishment Let this be considered to terrifie offenders Againe let vs consider the scope of this law Because he that hangs on the tree is accursed therefore saith the law of God he must be taken downe and buried Marke the equity of this law and that is that things euill and accursed are to be remooued from the eye and sense of man This charge the Lord giues of lesse matters namely of sights vndecent and vnseemely Deut. 23. 15. Againe we are commanded not so much as to name fornication vncleannes couetousnes resting foolish talking c. Eph. 5. 3. Here we are to be put in minde that the Plaies commonly in vse ate to be banished out of all Christian societies For they doe nothing els but reuiue and represent the vile and wicked fashions of the world and the misdemeanour of men which are things accursed and therefore to be buried and not once to be spoken of Againe all euill in our example whether in word or in deede must be buried as much as may be for it defileth and is accursed Here it may be demanded how this law of God he is accursed therefore let him be taken downe and buried standes with the order vsed in this and other countries in which men are hanged in chaines for the terrour of the world Ans. Iudiciall lawes if they haue in them morall equitie and serue directly to fense in the precepts of the Decalogue are perpetuall and bind all men els not As for the iudiciall determinations of this or that manner of punishment they concerne vs not but God hath left euery nation free though not in respect of punishment yet in respect of the manner and order thereof The third point whereby our redemption is described is the ende thereof that the blessing of Abraham that is righteousnes and life euerlasting may come vpon the Gentiles Here two things are to be considered The first is whence comes the benediction of Abraham Ans. From the cursed death of Christ. For thus are the words He was made a curse for vs that the bâ—â—ediction of Abraham might come on the Gentiles Marke here how God workes one contrerie by the other In the creation he made something not of something but of nothing he called light out of darknes he kills and then makes aliue Hos. 6. he sends men to heauen by the gates of hell he gaue sight by a temper of spittle and clay a fit meanes to put out sight In the worke of our redemption he giues life not by life but by death and the blessing by the curse This shewes the wisdome and power of God and it teacheth vs in the worke of our conuersion and saluation not to goe by sense and feeling because God can and doth worke one contrarie in and by the other The second point is where this benediction of Abraham is to be found Ans. The text say It is extant in Christ Iesus who is as it were the storehouse of Gods blessing and the dispenser of it to all nations In him are hid all treasures of wisdome and knowledge Col. 2. God and the Lambe are all things to all the Elect in the kingdome of heauen Reu. 21. Here we see the right way to become rich and that is aboue all things to seeke to be true and liuely members of Christ for if he be ours we can want nothing Rom. 8. 32. Matth. 6. 33. Psal. 34. 10. This is a most sure way to procure vnto vs all good things that he sees to be necessarie for vs. For Christ is the storehouse of the benediction of Abraham Againe this must teach them that beleeue in Christ to be content in any estate be it better or worse for true riches is the blessing of God and this blessing is in Christ. This is the truth if we could discerne of things that differ Thirdly in our pouertie and in the middest of all our wants and losses we must comfort our selues For though we leese neuer so much yet we retaine the principall and that is Christ who is the benediction of Abraham The fourth point is an other end of our Redemption That we might receiue the promise of the spirit by faith For the better vnderstanding of this foure questions may be demanded The first is what is meant by the promise Ans. The promise of God made in the old Testament that he would powre out his spirit vpon all flesh Isa. 44. 3. and Ioel 2. 28. And h 〈…〉 saide that this promise is fulfilled to the nations wheÌ„ they beleeue Marke here how the promises of God lie as void dead and of none effect till the particular time of their accomplishment God promiseth Iacob that his posteritie shall be a great nation after 430 yeares for which time they remaine
for vs and to applie it vnto vs. And this worke is done by Christ without impediment and without repentance on his part The seale and foundation of our saluation is this that God accepts and knowes vs for his 2. Tim. 2. 19. and that which concernes vs is that we must worship God in spirit and truth and depart from iniquitie Lastly here is comfort against the consideration of our vnworthines Thou saiest thou art vnworthie of the mercie of God and therefore hast no hope And I say againe dost thou truly exercise thy selfe in the spirituall exercises of faith inuocation repentance be not discouraged thou must not receiue the promise immediately of God but Christ must doe it for thee Though thou be vnworthie yet there is dignitie and worthines sufficient in him If thou say that thou must at the least receiue the promise at the hand of Christ. I adde further that he will not quench the flaxe that doth but smoake neither will he breake the bruised reede He accepts the weake apprehension if it be in truth And our saluation stands in this not that we know and apprehend him but that he knowes apprehends vs first of all v. 17. This I say In the former verses Paul hath laid downe two grounds one is that testaments of men confirmed may not be abrogated the other that the promises were made to Abraham and his seede which is Christ. Now what of all this may some man say Paul therefore addes these words This I say that is the scope and intent of all my speech is to shew that the couenant or testament confirmed by God cannot be abrogated and secondly if it might so be yet that the law could not abrogate the testament because it was giuen 430 yeares after the confirmation of the saide testament And because it might be doubtfull what Paul meanes when he saith the couenant confirmed cannot be abrogated he explanes himselfe in the ende of the verse by saying the promise cannot be made of no effect It is here to be obserued that Paul saith the promise made to Abraham is a couenant or testament It is a Couenant or compact because God for his part promiseth remission of sinnes and life euerlasting and requireth faith on our part In respect of this mutuall obligation it hath in it the forme of a couenant It is also a Will or Testament in two respects First because the promise is confirmed by the death of the mediatour Heb. 9. 15. Secondly the things promised as remission of sinnes and life euerlasting are giuen after the manner of legacies that is freely without our desert or procurement In this we see the great goodnes of God who vouchsafeth to name them in his testament that haue made couenant with the deuill and are children of wrath by nature as we all are Again in that the promise is a testament remission of sinnes and life euerlasting is a Legacie and for the obtainment of thē we must bring nothing vnto God but hunger and thirst after them and make suit vnto God for them by asking seeking knocking Thus are all Legacies obtained there is no more required on our part but to receiue and accept them And though we be neuer so vnworthie in our selues yet shall it suffice for the hauing of the blessing of God if our names be found in the Testament of God Againe Paul saith that the promise made to Abraham is a couenant confirmed of God It may be demanded by what meanes it was confirmed Ans. By oath Heb. 6. 17. Againe it may be demanded to whome it was confirmed Ans. To Abraham as beeing the father of all the faithfull and then to his seede that is first to the Mediatour Christ and consequently to euery beleeuer whether Iew or Gentile For Abraham in the first making and in the confirmation thereof must be considered as a publike person representing all the faithfull Here againe we see Gods goodnes We are bound simply to beleeue his bare word yet in regard of our weaknes he is content to ratifie his promise by oath that there might be no occasion of vnbeleefe Againe here we are admonished to rest by faith on the promise of God as Abraham did when there is no hope Some may say I could doe so if God would speake to me as he did to Abraham I answer againe when God spake to Abraham in him he spake to all his seede and therefore to thee whosoeuer thou art that beleeuest in Christ. And hence we are to gather sure hope of life euerlasting For in the person of Abraham God hath spoken to vs he hath made promise of blessing to vs he hath made couenant with vs and he hath sworne vnto vs. What can we more require of him what better ground of true comfort Hebr. 6. 17. 18. Lastly in that God thus confirmes vnto vs the promise of life euerlasting it must incourage vs to all diligence in the vse of all good meanes whereby we may attaine to the condition of Abraham and it must arme vs to all patience in bearing the miseries calamites that fall out in the strait way to eternal life Further Paul saith that the promise is a couenant confirmed that in respect of Christ because he is the scope foundation of all the promises of God partly by merit and partly by efficacie By merit because he hath procured by his death and passion remission of sinnes and life euerlasting By his efficacie because he seales vp vnto vs in our consciences remission of sinnes and withall restores in vs the image of God The vse If Christ be the ground of the promise then is he the ground and fountaine of all the blessings of God And for this cause the right way to obtaine any blessing of God is first to receiue the promise and in the promise Christ and Christ beeing ours in him and from him we shall receiue all things necessarie The second answer of Paul to the former obiection is that if the promise made to Abraham might be disanulled yet the law could not doe it And he giues a double reason The first is drawne from the circumstance of time Because the promise or couenant was made with Abraham and continued by God 430 yeares before the law was giuen therefore saith Paul the law was not giuen to disanull the promise Against this reason it may be obiected that Abrahams seed was but 400 yeares in a strange land Gen. 15. 13. Ans. Moses speakes of the time that was from the beginning of Abrahams seede or from the birth of Isaac to the giuing of the law and Paul here speakes of the time that was betweene the giuing of the promise to Abraham and the giuing of the law and that was 10 yeares before the birth of Isaac Againe it may be obiected that the Israelites were in Egypt 430 yeares Fxod 12. 40. The dwelling of the children of Israel while they dwelled in Egypt was 430 yeares Therefore it
seemes there was more time betweene the promise and the law Ans. The meaning of Moses in this place is thus much that the dwelling of the children of Israel while they dwelt as pilgrims was for the space of 430 yeares and that in â—art of this time they dwelt in Egypt as strangers The words may thus be translated The dwelling or Peregrination of the children of Israel in which they dwelt in Egrpt was 430 yeares And this peregrination beginnes in the calling of Abraham and endes at the giuing of the law In Pauls example we see what it is to search the Scriptures not onely to consider the scope of whole bookes and the parts thereof but to ponder and waigh euery sentence and euery part of euery sentence and euery circumstance of time place person This is the right forme of the studie of diuinitie to be vsed of the sonnes of the Prophets The second reason vsed by Paul is in the 18. v. it may be framed thus If the law abolish the promise then the inheritance must come by the law but that cannot be He prooues it thus If the inheritance of life eternall be by the law it is no more by the promise but it is by the promise because God gaue it vnto Abraham freely by promise therefore it comes not by the law The opposition betweene the law and the promise shewes that Paul in this Epistle speakes not onely of the ceremoniall but also of the morall For the greatest opposition is betweene the morall law and the free promise of God Let vs againe marke here the difference betweene the law and the Gospel The law promiseth life but to the worker for his works or vpon condition of obedience The Gospel called by Paul the promise offers and giues life freely without the condition of any worke and requires nothing but the receiuing of that which is offered It may be obiected that the Gospel promiseth life vpon the condition of our faith Ans. The Gospel hath in it no morall condition of any thing to be done of vs. Indeede faith is mentioned after the forme and manner of a condition but in truth it is the free gift of God as well as life eternall and it is to be considered not as a worke done of vs but as an instrument to receiue things promised This difference of the law and the Gospel must be kept as a treasure for it is the ground of many worthie conclusions in true religion And the ignorance of this point in the Church of Rome hath bin the decay of religion specially in the article of Iustification Thirdly we must here obserue the opposition betweene the Law and the free promise of God in iustification of a sinner For if life come by the law it comes not by the promise saith Paul And Rom. 4. 14. If they which are of the law are heires the promise is of none effect By this we see the Church of Rome ouerturnes and abrogates the free promise of God For they of that Church teach that the first iustification is by meere mercie and that the second is by the workes of the law But the law and the promise cannot be mixed together more then fire and water the law ioyned with the free promise disanulls the said promise Lastly in that Paul saith God gaue and freely bestowed the inheritance by the promise it must be considered that this Giuing is no priuate but a publike donation For Abraham must be considered as a publike person and that which was giuen to him was in him giuen to all that should beleeue as he did Art thou then a true beleeuer doest thou truly turne vnto God here is thy comfort the inheritance of eternall life is as surely thine as it was Abrahams when he beleeued For thou art partaker of the same promise with him and when God gaue him life he gaue thee also life in him Againe persons backward and carelesse must be stirred vp with all diligence to vse all good meanes that they may beleeue truly in Christ and truly turne to God For so soone as they beginne to beleeue and to turne vnto God they are entred into the condition of Abraham and if they continue they shall sit downe with Abraham Isaac and Iacob in the kingdome of heauen and after this life they shall rest in the bosome of Abraham For that which was done to Abraham shall be done to all that walke in his steppes 19 Wherefore then serues the law it was added because of transgressions vntill the seede was come to which the promise was made and it was ordained by Angels in the hand of a Mediatour 20 Now a Mediatour is not of one but God is one Paul hath prooued before that the law doth not abolish the promise his last reason was because then the inheritance should be by the law which cannot be Against this reason in the 19 and 20 verses there is an obiection made and answered The obiection is this If life and iustice come not by the law the law then is in vaine And this obiection is expressed by way of interrogation Wherefore then serues the law The answer is in the next words It is added for transgressions that is for the reuealing of sinne and the punishment thereof and for the conuincing of men touching their sinnes Rom. 3. 19 20. Moreouer Paul sets downe the time or continuance of this vse of the law when he saith till the seede came to which the promise was made that is till Christ come and accomplish the worke of mans redemption Here two questions may be demanded The first is whether the law serue to reueale sinne after the coÌ„ming of Christ For Paul saith it is added for transgressions till Christ. Ans. The law serues to reueale sinne euen to the end of the world yet in respect of the legall or Mosaicall manner of reuealing sinne it is added but till Christ. For the law before Christ did conuince men of sinne not onely by precepts and threatnings but also by Rites and Ceremonies For Iewish washings and sacrifices were reall confessions of sinne And they were an handwriting against vs as Paul saith And this manner of reuealing sinne ended in the death of Christ. Col. 2. 14. Againe the Ministerie of condemnation which was in force till Christ at his comming is turned into the Ministerie of the spirit and of grace 2. Cor. 3. 11. For vnder the law there was pleÌ„tifull reuelation of sinne with darke and small reuelation of grace but at the comming of Christ men saw heauen opened and there was a plentifull reuelation of sinne with a more pleÌ„tifull reuelation of grace and mercie And in this respect also the law is said to be till Christ. The second question is whether the seede of Abraham were before Christ or no Ans. All that followed the steppes of Abrahams faith before Christ were his seede Yet were they not that seede that is the principall seede who is Christ who is the seede
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
are of minde that all Iudiciall lawes are abrogated and some are of contrarie mind that all Commonwealths are to be gouerned by them But they are both deceiued and the meane betweene both is the truth Know then that of Iudiciall lawes of Moses some are abrogated some are not Such lawes as are meerely Iudiciall that is iudiciall and not morall and doe particularly concerne the nation of the Iewes the land of Canaan the times before Christ the things of the old Testament are abrogated Of this kind is the law that commands the brother to raise vp seede to his brother Deut. 25. 5. The law of Tenths is partly ceremoniall and partly iudiciall and specially concernes the land of Canaan For as countries are richer or poorer then Canaan so must their allowance to the Ministerie be more or lesse The seuenths the eights the ninths the eleuenths the twelfths and not the tenths And the allowance of Tenths stands not in force in this other Commonwealths by the Iudiciall law of God but by positiue laws of countries For if it did then Ministers should not meddle with their Tenths either for the gathering or for the disposing of them but they should be brought into storehouses by certaine ouerseers and they should dispose of them according to the neede of euery Minister 2. Chron. 31. Malac. 3. The law that the theefe must either restore fourefold or be a bondman concernes Canaan and those countries In Europe specially in the Northerne and Westerne parts a straighter law is required For the people are much giuen to idlenes and consequently to robbing and they are of fierce disposition and therefore with theft ioyne violence and disturbance of the common peace And for this cause excepting in some cases theft is punished with death And this must not seeme hard For euen the Iewes when the theft was aggrauated with other circumstances might punish it with death 2. Sam. 12. 6. And it is in the power of the Magistrate when sinnes are increased to increase the punishment Now Iudiciall lawes that are in foundation and substance morall are not abrogated but are perpetuall For the better discerning of them I giue two notes The first is this If a Iudiciall law serue directly and immediatly to guard and fense any one of the ten Commandements in the maine scope and ende thereof it is morall in equitie and perpetuall because the end and vse of it is perpetuall I will giue sundrie examples It is the law of God that he of the Israelites that shall intise them to goe and worship other gods shall be put to death Deut. 13. 6. This law serues to maintaine and vphold the first commandement the ende whereof is to inioyne vs to take the true God for our God and this ende is most necessarie both for Gods glorie and for the saluation of men and therefore whatsoeuer thing or person ouerturneth or abolisheth this ende it must be cut off from the societie of men Here note by the way that they which haue bin borne baptised and brought vp among vs and yet afterward become Masse-priests and seeke malitiously and obstinately without ceasing to seduce our people deserue in this respect to be put to death Example 2. Thou shalt not suffer a witch to liue Exod. 22. 18. This law againe is a fense to the first commandement For Witches renounce God and humane societie and therefore are worthely cut off though they doe no hurt euen because they make a league with the deuill Example 3. He that blasphemeth the name of God shall be put to death Leuit. 24. 16. Vnderstand this law of manifest and notorious blasphemies that pearce through God as the words import and then it is a maine fense to the third commandement For Gods name may in no wise be abused and troad vnder foote and therefore blasphemers pearcing God are to be cut off This is the very law of Nature as appeares by Nabuchadnezzar who gaue in commandement to his people that whosoeuer blasphemed the name of the true God should be put to death Dan. 3. 29. Here note that manifest and conuicted Atheists if they be put to death haue but their deserts Example 4. He that curseth father or mother shall die the death Leuit. 4. 9. This law is a necessarie fense to the fifth commandement and vpholds the honour that is due to parents Examples 5. He that smites a man that he die shal die the death Exod. 21. 12. To this law there is no exception made but one and that is when a man is killed at vnawares And it is for his equitie perpetuall For it is a maine and direct fense to the sixth commandement Consider an other reason Num. 35. 33. The whole land saith the Lord shall be defiled with blood till his blood be shed that killeth a man Example 6. The adulterer the adulteresse shal both be put to death Leuit. 20. This Iudiciall serues to vphold and maintaine chastitie which is the ende of the seuenth commandement Marke withall the reasons Leuit. 20. 22 23. Least the land spne you out and for these things that is for suffering this and other sinnes vnpunished the Gentiles were cast out It may be said that Christ did not condemne the woman to death which was taken in adulterie Ans. He came to be a Mediatour and not a Iudge or Magistrate It is alleadged that Dauid was not put to death for adulterie Ans. He was the highest in the kingdome there was none to iudge him Againe it may be saide that if adulterie be death then innumerable persons must die Ans. We must doe that which we finde to be the will of God and the euents of things must be left to God The second note whereby we may discerne a iudiciall law to be morall for his equitie is this If it follow necessarily and immediatly from the light principles and conclusions of nature For example Deut. 22. 5. The man shall not put on the things that appertaine to the woman nor the woman the things that appertaine to the man This law is more then Iudiciall for it is a Rule of common honestie practised in those countries by the light of nature where the written law was neuer knowne And things good and honest which nature teacheth are morall and must be done This is Pauls rule Doth not nature teach this 1. Cor. 11. 14. This I speake not to censure and condemne the lawes of this or any other commonwealth but onely to shew how farre Iudiciall lawes haue moralitie in them and stand in force The third question is what is our guide now in the time of the new Testament seeing the Regiment and law of Moses is abrogated Ans. The outward guide is the Doctrine of the morall law and of the Gospel It is therefore called the rodde and the staffe of God Psal. 23. and the rodde of his mouth Isa. 11. 4. The inward guide is the spirit of God writing the lawes of God in our hearts and
baptisme that are retained in the Papacie pertaine not to the Papacie but to another hidden Church which by these and other meanes is gathered out of the middest of Romish Babylon And therefore baptisme is rather a signe of this then of the Romish Church Againe we must be warned to take heede that we deceiue not our selues thinking it a sufficient matter that we haue bin baptised For except Christ inwardly wash vs by his spirit we haue no part in him Ioh. 13. 8. Circumcision saith Paul auaileth not vnles thou be a doer of the law Ro. 2. 25. Baptisme indeed saueth 1. Pet. 3. 21. but that is not the baptisme of water but the stipulation of a good conscience by the resurrection of Christ. The outward baptisme without the inward is not the marke of Gods child but the marke of the foole that makes a vow and afterward breakes it Eccles. 5. 3. Moreouer baptisme is not onely a signe of our adoption but also a seale thereof and a meanes to conuaie it vnto vs and for the better vnderstanding of this point and for a further clearing of the 27. verse I will speake of the whole nature of baptisme That which is to be deliuered I reduce to eight heads I. the name of baptisme and the phrases II. the matter III. the forme IV. the ende V. the efficacie of baptisme VI. the necessitie thereof VII the circumstances VIII the vse Touching the name Baptisme is taken sixe waies First it signifies the superstitious washings of the Pharisies who bouÌ„d themselues to the baptismes or washings of cuppes and potts Mar. 7. 4. Second 〈…〉 it signifies the washings appointed by God in the Ceremoniall law Hebr. 9. 10. Thirdly it signifies that washing by water which serues to seale the couenant of the new Testament Math. 28. 19. Fourthly it signifies by a metaphor any grieuous crosse or calamitie Thus the passion of Christ is called his baptisme Luk. 12. 50. Fiftly it signifies the bestowing of extraordinarie gifts of the holy Ghost and that by imposition of hands of the Apostles Act. 1. 5. and 11. 16. Lastly it signifies the whole Ecclesiasticall Ministerie Thus Apollos is saide to teach the way of the Lord knowing nothing but the baptisme that is the doctrine of Iohn Act. 18. 25. In the third sense is baptisme taken in this place when Paul saith Ye are all baptised into Christ. The phrases vsed in Scripture of baptisme are strange in reason and therefore they are to be explaned Here it is said Ye that are baptised into Christ put on Christ. The reason of this speach is threefold The first is this the washing of the bodie with water is an outward signe to represent to our eies and minde the inward washing and our vnion or coniunction with Christ therefore they that are baptised are said to put on Christ. The second reason is because the washing by water seales vnto vs our inward ingrafting into Christ for as certenly as the bodie is washed with water so certenly are they that beleeue ingrafted into Christ. The third reason of the speach is because baptisme is after a sort an instrument whereby our insition into Christ and fellowship with him is effected For in the right and lawfull vse of baptisme God according to his owne promise ingrafts them into Christ that beleeue and the inward washing is conferred with the outward washing For these causes they that are washed with water in baptisme are said to put on Christ. In the same manner must other phrases be vnderstood as when it is said that baptisme saueth 1. Pet. 3. 21. that men must be baptised for the remission of sinnes Act. 22. 6. that we are buried by baptisme into the death of Christ. Rom. 6. 3. The second point concernes the Matter of baptisme Here I consider three things the signe the thing signified the Analogie of both The signe is partly the element of water Act. 8. 36. and partly the Rite by diuine institution appertaining to the element which is the sacramentall vse of it in washing of the bodie and these two water and externall washing of the bodie are the full and complete signe of baptis 〈…〉 e. Here a question may be made Whether washing of the bodie in baptisme must be by dipping or by sprinkling Ans. In hot countries and in the baptisme of men of yeares dipping was vsed and that by the Apostl 〈…〉 and to this Paul alludes Rom. 6. 3. and dipping doth more fully represent our spirituall washing then sprinkling Neuerthelesse in cold couÌ„tries and in the baptisme of infants new borne sprinkling is to be vsed and not dipping in respect of their health and life For the Rule is Necessitie and charitie dispense with the Ceremoniall law Vpon this ground Dauid did eate the shewbread circumcision was not alwaies the eight day as appeares by the Israe lites in the wildernes and for the same cause in these countries dipping may be omitted though otherwise a sacramentall rite And it must be remembred that baptising signifies not onely that washing which is by diuing of the bodie but also that which is by sprinkling The thing signified or the substance of baptisme is Christ himselfe our Mediatour as he gaue himselfe to wash cleanse vs. Thus Paul saith that he cleanseâ—th his Church by the washing of water Eph. 5. 6. The Analogie or proportion of both is on this manner Water resembles Christ crucified with all his merits S. Iohn saith The blood of Christ cleanseth vs from all our sinnes 1. Ioh. 1. 7. that is the merit and efficacie of Christ crucified freeth vs from our sinnes and from the guilt and punishment thereof Externall washing of the bodie resembles inward washing by the spirit which stands in iustification and sanctification 1. Cor. 6. 11. Tit. 3. 5. The dipping of the bodie signifies mortification or fellowship with Christ in his death the staying vnder the water signifies the buriall of sinne and the comming out of the water the resurrection from sinne to newnes of life Rom. 6. 3 4. The third point concernes the Forme of baptisme Math. 28. 19. Goe teach all nations baptizing them into the Name of the Father c. I explaine the words thus Marke first it is faide Teach them that is make them my disciples by calling them to beleeue and to repent Here we are to consider the Order which god obserues in making with man the couenant in baptisme First of all he calls men by his word and commands theÌ„ to beleeue and repent when they beginne to beleeue and repent then in the second place God makes his promise of mercie and forgiuenes and thirdly he seales his promise by baptisme This diuine Order Christ signifieth when he saith make them disciples and 〈…〉 as alwaies obserued of God Before he made any couenant with Abraham and before he sealed it by Circumcision he saith to him Walke before me and be vpright Gen. 17. 1. and of his seede he saith they must-first doe
me doth it Here marke Paul calls concupiscence in himselfe after regeneration sinne and that properly because he saith it is the same that maketh men to sinne And Col. 3. 5. he saith Mortifie your earthly members and among the rest he nameth euill concupiscence And to the Ephesians 4. 22. Be ye renewed in the spirit of your mindes Therefore after baptisme some portions remaine still of the old man or of originall sinne S. Iohn saith 1. Ioh. 1. 8. If we say we haue no sinne we deceiue our selues Answer is made that this is spoken of veniall or small sinnes but how can they be small sinnes that are to be washed away with the blood of Christ as he saith v. 7. And if these words be spoken of infants as they are then must Concupiscence be a sinne in them for they haue no actuall sinnes Lastly Christ saith Ioh. 13. 10. He that is all washed must haue his feete that is his carnall affections washed Here obserue two things One that defilements of sinne remaine in them that are washed The second that they are after the first washing to be done away by Christ and not by the acts of our pennance The grounds of Popish doctrine in this point are two The first is this They make three degrees of Concupiscence The first is the pronesse in the flesh to rebell against the law of the minde or the proâ—esse to euill The second stands in the first motions to sinne which goe before consent of will The third stands in acts of lust ioyned with consent of will This third they say is forbidden in the moral law which forbids and condemnes voluntarie concupiscence and the two first are not Because as they speake concupiscence it selfe with the first motions are not in mans power and therefore they are rather to be tearmed defects or infirmities then sinnes and that men are no more to be blamed for them then for the diseases of their bodies Ans. The doctrine is false for it is an euident truth that Concupiscence with the first motions thereof to euill is condemned in the Morall law It is a Principle in expounding the law where any actuall sinne is forbidden there all causes occasions furtherances thereof are likewise forbidden Therefore considering actuall concupiscence ioyned with consent is forbidden in the law Originall concupiscence with the first motions thereof beeing causes of the former are likewise forbidden And Paul saith he had not knowne Lust to be sinne vnlesse the law had said Thou shalt not lust Rom. 7. 7. Now he was a Doctor of the law and knew that lust with consent was a sinne for thus much the light of nature teacheth therfore the law speakes of an higher degree of lust namely of lust going before consent The second ground is this When sinne is remitted it doth not make men guiltie but ceaseth to be a fault Originall sinne therefore ceaseth to be sinne after baptisme Ans. Though actuall guilt be taken away yet potentiall guilt remaineth namely an aptnes in Originall sinne to make men guiltie and though it be not the fault of this or that person yet it is a fault in nature or as it is considered in it selfe The vse If Originall sinne remaine after baptisme to the death then we must humble our selues and vse to the very death the plea of mercie and pardon denying our selues and resting on Christ. Againe if persons baptised be sinners to the death it may be demaunded what difference there is betweene the godly and vngodly Ans. In them that are regenerate there is a sorrow for their inward corruptions and for their sinnes past with a detestation of them and withall there is a Purpose in them to sinne no more and with this purpose there is ioyned an endeauour to please God in all his commandements so as if they doe sinne they can say with good conscience that they sinned against their purpose and resolution This cannot the vngodly man doe The third point is how baptisme conferres grace Ans. It conferres grace because it is a meanes to giue and exhibit to the beleeuing minde Christ with his benefits and this it doth by his signification For it serues as a particular and infallible certificate to assure the partie baptised of the forgiuenes of his sinnes and of his eternall saluation And whereas the Minister in the name of God applies the promise of mercie to him that is baptised it is indeede as much as if God should haue made a particular promise to him In this regard baptisme may well be said to conferre grace as the Kings letters are said to saue the life of the malefactour when they doe but signifie to him and others that the kings pleasure is to shew fauour Againe baptisme may be saide to conferre grace because the outward washing of the bodie is a token or Pledge of the grace of God and by this pledge faith is confirmed which is an instrument to apprehend or receiue the grace of God And this confirmation is made by a kind of reasoning in the minde on this manner He that vseth the signe aright shall receiue the thing signified I saith the partie baptised beeing of yeares vse the signe aright in faith and repentance therefore I shall receiue the thing signified remission of sinnes and life euerlasting A king saith to his subiect He that brings the head of such a traytour shall haue a thousand poundes Well the head of the foresaid traytour is cut off and he that hath the head may say Here is a thousand pounds or this will bring me a thousand pounds because it is vnto him as a pledge vpon the kings word of the reward of a thousand pounds And so is the washing in baptisme an infallible pledge to him that beleeues of the pardon of his sinnes Thus doe the sacraments conferre grace and no otherwise One reason for many may be this The word of God confirs grace for it is the power of God to saluation to them that beleeue and this it doth by signifying the will of God by the eare to the mind now euery sacrament is the word of God made visible to the eye the sacrament therefore confirs grace by vertue of his signification and by reason it is a pledge by the appointment of God of his mercie and goodnes It may be said a sacrament is not only a signe and a seale but also an instrument to conuay the grace of God to vs. Answer It is not an instrument hauing the grace of God tyed vnto it or shut vp in it but an instrument to which grace is present by assistance in the right vse thereof because in with the right vse of the sacrament God conferres grace and thus is it an instrument and no otherwise that is a morall and not a physicall instrument The doctrine of the Papist is that the sacrament conferres grace by the worke done that is that the outward action of the Minister conferres grace by his owne force when
made by their children without or against their consent Ans. The scripture giueth them authoritie either to ratifie such contracts or to make them void Num. 30. 6. the father may make void the vow of the child pertaining to Gods worship much more a matrimoniall promise If a yong man deflowre a maide and this be found in equitie he is to be compelled to marrie her Deut. 22. 28. yet by Gods law this may not be except the father consent Exod. 22. 17. The third question is whether a marriage made without and against the consent of parents be a marriage or no Ans. It may be called a politicke or ciuill marriage because it is ratified in the courts of men according to humane lawes and by this meanes the ishue is freed from bastardie Neuerthelesse it is not a diuine or spirituall coniunction or marriage as it ought to be because it is flat against the commandement of God Touching the callings of children they are to be ordered and appointed at the discretion of parents For if the parent may order the vowe and the marriage of the child then much more the calling Here take notice of the impietie of the Romane religion There are three especiall estates whereby man liues in societie with man the Church the Commonwealth the familie In the Church that religion sets vp another head beside Christ in the Commonwealth it sets vp an authoritie that serues to curb and restraine the Supremacie of Princes in causes Ecclesiasticall In the familie it puts downe the authoritie of the father for it ratifieth clandestine contracts and it giues libertie to children past twelue or fourteene yeares of age to enter into any order of religion against the consent of their parents Againe parents must be put in minde to know their authoritie to maintaine it and to vse it aright for the good of their children specially for their saluation And children must be warned in all things honest and lawfull to yeeld subiection to their parents and in this subiection shall they find the blessing of God Againe here is set downe the office of parents and that is to prouide meete ouerseers and Tutors for their children after their departure When Christ vpon the crosse had the pangs of death vpon him he commends his mother to the tuition of Iohn Ioh. 19. 26. When widdowes and Orphanes are wronged God himself takes vpon him the office of a Tutor in their behalfe Exod. 22. 22. And this shewes that it is a necessary dutie to be thought vpon Thirdly here the dutie of children is set downe and that is that they must be subiect to their Tutors and gouernours as to their owne fathers and mothers Ruth loued Naomi and claue vnto her as to her owne mother Ruth 1. 16. Christ was subiect to Ioseph who was but a reputed father Luk. 2. last The sonnes of the Prophets obay their masters as their owne fathers 2. king 2. 12. and so doe the seruants to their master 2. king 5. 13. Nowe I come to the second part of the similitude v. 3. Euen so we that is the Iewes and all the people of God in the olde testament Were children were as children in respect of the Christian Church in the new Testament Were in bondage The Iewes are said to be in bondage in respect of vs because they were subiect to more lawes then we are and they wanted the fruition of the liberty which we inioy They had the right of sonnes but they inioyed not their right as we doe and this is their bondage For otherwise libertie in conscience frō hell death sin they had euen as we now haue Rudiments of the world that is the lawe or Ministerie of Moses and it is so called in respect of a more full and plentifull doctrine in the ministerie of the newe Testament And it is called the Rudiments of the world because Iewrie was as it were a little schoole set vp in a corner of the world the lawe of Moses was as it were an a b c or Primar in which Christ was reuealed to the world in darke and obscure manner specially to the Iewes The vse Here we see that the people of the old Testament were for right heires as well as we and therefore they had right to all the blessings of God The difference betweene vs and them is onely in the manner which God vsed in dispensing the foresaid blessings to vs. Againe the fathers of the olde Testament before Christ were but as children in respect of vs now Thus much saith Paul in expresse words And they were so two waies First in respect of the Mosaicall regiment because they were kept in subiection to more lawes then we Secondly they were so in respect of reuelation because God hath reuealed more to vs then to them Read Luk. 10. 24. It may be said we now are the best of vs but children to Abraham and the Prophets whether we respect knowledge or faith Answ. It is so If we compare person and person but it is otherwise if we compare bodie with bodie and compare the Christian church with the Church of the Iewes before Christ then we exceede them and they are but children to vs. This must teach vs all to be carefull to increase in knowledge and in the grace of God that we may be answerable to our condition And to liue in ignorance as the most doe is the shame of vs all For in respect of the time we should all be teachers Heb. 5. 12. and yet God knows the most are very babes For aske a man how he lookes to be saued he will answer by seruing God and by dealing truely Now his seruing of God is his saying of his praiers and his praiers are the Beleefe and the ten Commandements This is a poore seruing of God fitter for babes then for men of yeares It is further to be obserued that Paul saith the fathers of the old Testament were in bondage vnder the lawe after the manner of seruants specially by reason of rites ceremonies And hence it followes that the obseruation of a religion in which are manifold bodily rites and figures is a kind of bondage and pertaines to the Church for the time of her infancie or minority Let this be remembred against the Romish religion for it is like to that of the Iewes in the olde Testament standing for the greatest part in bodily rites in differences of meates and drinkes in differences of times places garments in exercises and afflictions of the bodie in locall succession in the collation of grace by the worke done and such like This is manifest to them which know◠the masse which indeede is nothing but a masse of ceremonies Therefore the Romane religion is a childish and babish religion and if it were of God yet is it not fit for the church of the newe Testament that is come forth of her minoritie Religion that stands in the afflicting of the body is but a shadow and an
it cannot be fulfilled by vs beeing sinners therefore there must needs be a translation of the lawe from our persons to the person of the Mediatour who is to accomplish euery iot of the law for vs. Againe He that doth not all things contained in the law is cursed Gal. 3. 13. He therefore that would eschewe the curse of the law and come to life euerlasting must by himselfe accomplish all things contained in the law and if this cannot be done the law and all the contents thereof must needs be accomplished in the person of the Mediatour otherwise the curse cannot be auoided Lastly we owe vnto God a double debt or tribute The first is homage or subiection to be performed with all the powers of the soule with all the strength of all the powers and that from the first conception The second is a satisfactiō by death for the breach of the law And the lawe is the bond that binds vs to the paiment of this double debt And till the iustice of God in the law be answered to the full this bond cannot be cancelled Therefore the sonne of God the Mediatour must not onely die for vs but also performe homage for vs to God according to the tenour of the law Therefore he saith that he must performe all righteousnesse Math. 3. 15. And Paul that Christ is the end of the law for righteousnesse Rom. 10. 4. It is alleadged that Christ as man fulfilled the lawe for himselfe and therefore not for vs. Ans. The flesh or manhood of Christ considered by it selfe apart from the godhead of the sonne is a creature that owes homage vnto God Yet if it be considered as it is receiued into the vnitie of the second person and is become a part thereof it is exempted from the common condition of all other men and is not bound to performe subiection as all men are For if the sonne of man be Lord of the Sabboth then also is he Lord of the whole law And Paul here saith that the sonne of God is not borne but made vnder the lawe Againe it is alleadged that the blood of Christ taketh away all sinne 1. Ioh. 1. 7. and when all sinne is taken away the law is fulfilled and the person iustified Ans. When S. Iohn saith the blood of Christ purgeth vs from all sin he excludes the blood of beasts and all meritorious means of saluation in man out of Christ he excludes not the obedience which the Mediatour yeelded to the father in all his sufferings Againe it is not true that a sinner is iustified when all sinne is abolished vnlesse iustice be added For iustification is an alteration of a sinner from one cōtrarie to another from euill to good from life to death and therefore sinne must depart and iustice come in the roome thereof That a darke house may be inlightned darkenes must first be abolished and light must come in the stead thereof And that a man may be iustified sinne must be couered and righteousnesse imputed The second question is how the sonne of God performed this obedience Ans. He was obedient to his father to the death and that according to all the duties of loue in the first table for the second table he loued his enemie as himselfe because he gaue his life for man Marke then he did all things contained in the lawe and more too in respect of the duties of the second Table For the lawe binds vs to loue our neighbours as our selues and not more then our selues This obedience therefore is truely to be tearmed a worke of supererogation and there is none in the world beside The vse That the sonne of God was conformable to the law it argues the goodnesse perfection and excellencie thereof Here againe marke the difference between the man Christ and all other men He was not borne subiect to the lawe but made subiect not subiect by nature but by will and by voluntarie abasement All other men are subiect not by will but by nature not made but borne subiect Therefore Paul saith the Gentiles doe by nature the things of the lawe The remainders of the law since the fall are naturall in all men therfore the whole lawe was naturall before the fall Man was at the first created in righteousnes and holinesse Eph. 4. 24. and therefore in a perfect subiection and conformitie to the lawe It is a naturall propertie of a reasonable creature to doe homage to the creator It is an error then in the papist to teach that the Image of God in our first parents was supernaturall The fourth point or degree is the Redemption of man frō vnder the law in these words that he might redeeme them which were vnder the law Here fiue things are to be considered The first is what is meant by beeing vnder the law Ans. The lawe must be cōsidered two waies first as the Rule of life Thus angels are vnder the lawe and Adam before his fall and the saints nowe in heauen And none yeeld more subiection to the lawe then they and this subiection is their libertie Againe the lawe must be considered as a grieuous yoke which none can beare It is a yoke three waies first because it did bind the Church of the olde testament to the obseruation of many and that very costly ceremonies for the maintenance of the altar at Hierusalem was a matter of great charges Secondly it is a yoke because it binds euery offendour to euerlasting death Gen. 2. 17. Gal 3. 13. Thirdly it is a yoke as it increaseth sinne and as it is the strength of it 1. Cor. 15. 56. Rom. 5. 20. and 7 8. And it increaseth sinne not as a cause but as an occasion For the wicked nature of man is the more to doe a thing the more he is forbidden The Israelites are bidden to goe on to Canaan then they like Egypt well They are forbidden to goe to Canaan and cōmanded to stay in the wildernesse but then they will needs go to Canaan Circumcision commanded was lothed of all nations when it was abolished then men of sundrie nations imbraced it as needefull to saluation To be vnder the law then is to be in subiection to it as it is a burden and yoke in the three former respects specially to be subiect to the curse of the law The second point is who are vnder the law Ans. The Iewes before the comming of Christ were vnder the law in respect of Ceremonies and all men naturally are vnder the law in respect of the malediction and curse therof all beeing borne children of wrath Eph. 2. 3. Here comes a lamentable matter to be considered Very few in respect know themselues to be in bondage to the curse of the law For they thinke it an easie matter to obserue the law and it is vsed for a forme of praier whereby men vse to blesse themselues morning and euening Learne therefore this one lesson that thou art by nature in
ouer vs. Thus Dauid knew God when he saide that he numbred his flittings and put his teares into his bottle Psal. 56. 8. Thirdly we must know God in respect of his will in all things to be done and to be suffered and this is the right knowledge of God to haue regard to his will Rom. 12. 2. Eph 5. 17. Dauid saith All thy lawes are before me 2. Sam. 22. 23. And when Shemei reuiled he spake thus He raileth because God biddes him raile 2. Sam. 6. 10. Lastly we must know and acknowledge God in the power which he shewed in the death and resurrection of Christ. Read and consider Eph. 1. 17. where Paul placeth the knowledge of God in two things in the knowledge of the riches of eternall life and in an experimentall knowledge of the vertue of the resurrection of Christ in our selues The third propertie is that this knowledge must be an effectuall and liuely knowledge working in vs new affections and inclinations He that saith he knowes God and keepes not his commandements makes him a liar 1. Ioh. 2. 4. and 3. 6. Tit. 2. last The vse Seeing the conuersion of a sinner stands in this spirituall knowledge of God we must be stirred vp to seeke to know God according as he will be knowne of vs. We desire to serue God and we cannot serue him vnlesse we know him nay so long as we know him not we doe nothing but serue the false gods of our owne hearts Againe we desire life eternall and this is life in right manner to acknowledge God Ioh. 17. 3. And the whol matter of our boasting must be the knowledge of God Ierem. 9. 24. God himselfe ministreth vnto me a further Argument to mooue you to this desire namely by the moouing of the earth yesterday For though Philosophers ascribe all to nature yet the truth is that the trembling and shogging of the earth is a signe of the great and extraordinarie anger of God The cause of this anger is that we know not God neither doe we for the most part care to know him We haue had the Gospel long but we bring forth but small fruits For this cause the earth in his trembling doth as it were groane to be disburdened of so rebellious a nation and it doth aster a sort craue leaue of God that it may deuoure a sinnefull people as it once deuoured Dathā and the companie of Abiram Now our dutie is in this iudgement of God to acknowledge his maiestie his anger and his iustice and with feare and trembling to humble our selues for our sinnes past thereby to preuent his anger to come The earth a bruite and dumme creature in his kinde is become a preacher vnto vs and his trembling must teach vs to tremble in our hearts and to sinne no more Againe if we must know God we must remember God and Christ and as we must know God so must we remember him Now we must not knowe Christ according to the flesh 2. Cor. 5. 17. and therefore we may not remember Christ according to the flesh that is in any worldly and carnall manner This therefore is not to keepe a Memorie of Christ to spend twelue daies in reuell and riot in masking and mumming in carding and dicing as many doe this is rather to burie the memorie of Christ and to doe homage to the god of pleasure Of them that saide Let vs eate drinke and sleepe Paul faith thus Awake and doe righteously for some of you doe not know God 1. Cor. 15. 34. Paul saith further But rather ye are knowne of God The knowledge whereby God knowes men stands in two things his Election of them to his speciall loue 2. Tim. 1. 19. and the Execution of Election whereby he makes men his peculiar people by calling iustifying and sanctifying of them Tit. 2. v. 14. Hence obserue first that Gods Election is the roote of all the gifts of God in vs. We know God because he first knows vs. Paul saith that we were elected that we might be holy Eph. 1. 4. Therefore we are not elected as some teach either for our faith or according to our faith but to our faith that is Elected that we might beleeue Secondly hence we learne that we can neither thinke will or doe that which is good vnlesse God preuent vs with his grace God must first vouchsafe to acknowledge vs before we can acknowledge him Ioh. 10. 14. Preuenting grace is twofold The first and the second The first when God in our first conuersion takes away the stonie heart and puts a fleshie heart in the roome The second is after we are regenerate for then God still preuents vs with good motions and desires Of both read Ezech. 36. 26. Some teach that if we doe that which we can God will giue vs his grace but this is false for then we should preuent God Thirdly by this we see that the workes of grace in God imprint their image in the hearts of them that belong to God And this is worth the marking There is a knowledge in God whereby he knowes who are his and this knowledge brings forth an other knowledge in vs whereby we know God for our God There is an Election in God which workes in the Elect an other Election whereby they choose God for their God The loue whereby God loues vs workes in vs an other loue whereby we loue God 1. Ioh. 4. 19. Christ first apprehends vs and this apprehension of his workes in vs the apprehension of faith wherby we lay hold vpon him Phil. 3. 12. When Christ makes intercession for vs in heauen there is another intercession wrought in our hearts by the spirit whereby we crie Abbafather Rom. 8. 26. The death of Christ hath a vertue in it to worke in vs the death of sinne Thus doth the spirit of God seale vs to the day of our redemption By this may we know that we belong to God if we finde any impression of the grace of God in vs. The sunne by his light shines vpon vs and by the same light we view and behold the sunne Lastly here is the foundation of true comfort Our faith doth not saue vs because it is a perfect vertue but because it apprehends a perfect obiect namely the perfect obedience of Christ. So then if our faith erre not in his obiect but be rightly fixed on the true causes of our saluation though it be but a weake faith and doe no more but cause vs to will desire and indeauour to apprehend Christ it is true faith and iustifieth the weakenesse of it shall not hinder our saluation which stāds not in this that we knowe God but in this that God knowes vs whose knowledge is perfect and cannot faile Againe our saluation stands not in our apprehension of Christ but in Christs apprehending of vs. Phil. 3. 12. This knowledge of God whereby he knowes vs hath two properties First it is speciall whereby he knowes all the elect euen
may be well done good ends must be propounded and we must be constant in the good which we doe And thus Paul saith it is a good thing to be iealous 19. My little children of whome I trauell in birth againe till Christ be formed in you 20. I would I were nowe with you that I might change my voice for I am in feare of you Paul hath said before that his iealousie ouer the Galatians was good because it was in a good cause and it was constant not only in his presence but euen in his absence and this he declares here by two signes his loue now in his absence in the 19. verse and his desire in the second verse The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated I trauel in birth signifies not only the trauel of the woman at the birth of the child but also the painefull bearing thereof before the birth And the words haue this sense O ye Galatians once heretofore I bare and brought you forth when I first preached Christ vnto you and because now ye are reuolted from my doctrine I am constrained once againe to beare you and to trauell with you in my Ministerie till by the operation of the Holy Ghost the right knowledge and the true image of Christ defaced by the false Apostles be once againe reformed and restored In these words my little children Paul takes to him the condition of a mother and he signifies his most tender and motherly affection to the Galatians It is the fashion of mothers when their children prosper and doe well to reioyce when they are sicke or die to mourne exceedingly and to be mooued with pitie and compassion The Galatians deserued no loue at Pauls hand for their Apostasie was very foule yet because there were some good things remaining in them and there was hope of recouerie he inlargeth his bowels towards them and shewes his loue with compassion If this be the case with Paul then great is the loue and compa 〈…〉 ion of God to his children If the child be sicke and froward the mother doth not cast it forth of the dores but shee tenders it and carefully lookes vnto it much more then will the Lord haue pittie and compassion Here then a maine comfort is to be remembred if we be of the number of them that beleeue in Christ haung vice hauing a care to please God our weakenesses and falls of weakenesse doe not abolish the mercie of God but are occasions to illustrate the same The weekenesse of the chide stirs vp compassion in the mother and Dauid saith as a father hath compassion on his children so hath the Lord compassion on them that feare him and marke the reason for he knowes our frame that we are but dust Psal. 103. 14. When Paul saith I trauell he signifies the measure of his Ministeriall paines that they were as the trauell of a woman with child and this he shewes plainely in the particulars 2. Cor. 11. 23. Elias that was sent in his time to restore religion was at length so wearied in this businesse that he desired the Lord to take him out of the world 1. King 19. 4. The paines of the prophet Isai made him crie My leannes my leannes Ieremie cries my bellie my bellie signifying that his griefes and his paines in the Ministerie were as the paine of the Colicke By this we see that they haue much to answer for before God that are in this calling and yet take little or no paines therein And that they which take the most paines come farre short of their dutie Againe when he saith I trauell he signifies the dignitie of the ministerie that it is an instrument appointed of God for the worke of regeneration for Paul compares himselfe to a woman in trauell and the worke of his ministerie to the trauell it selfe whereby children are borne to God This serues very well to stoppe their mouthes that condemne the vocall and externall ministerie When he saith I trauell againe he teacheth that if men fall after their first initiall repentance there is still a possibilitie of mercie and place for a second repentance We must forgiue till seaventie seauen times Mat. 18. 22. Much more will god doe it The parable of the prodigall son shewes that they which fall frō God after their calling and first conuersion may againe by newe repentance be recouered An obiection Pauls second trauell presupposeth a second regeneration in the Galatians and if they are borne againe the second time then in their Apostasie they fell wholly from god Answ. When Paul saith J trauell againe he doth not presuppose any second spirituall generation for the child of God is but once begotten to the Lord and Paul here calls the Galatians little children because euen in the time of their fall the seede of God still remained in their hearts And because the image of Christ was againe to be reformed and restored in the Galatians in this respect he saith I trauell againe of you The end of Pauls ministerie is expressed in the words till Christ be formed in you that is till as it were the counterfeit or image of Christ be stamped and imprinted in your hearts This image hath two parts The first is a Right knowledge of Christ in respect of his natures and offices as they are set forth in the word This knowledge was defaced in the Galatians when they ioyned workes with Christ for then they made him to be an imperfect Sauiour The second part of this image is a Conformitie with Christ Rom. 8. 29. It is twofold conformitie in qualitie and conformitie in practise Conformitie in qualitie is againe twofold The first is a Conformitie to the death of Christ when the vertue thereof works in vs a death of sinne and when we suffer as Christ suffered in silence contentation obedience subiecting our selues to the will of God The second is a conformitie to the resurrection or life of Christ and that is when we liue not onely a naturall but also a spirituall life which is to submit our selues to be ruled by the word and spirit of Christ. Conformitie in practise is when we carrie ourselues as Prophets in the confession of the name of Christ in teaching exhorting and admonishing one another as Priests to offer our bodies and soules in sacrifice to God as spiritual kings bearing sway ouer the lusts and corruptions of our own hearts And thus is Christ to be framed in the hearts of men The vse Here we see the end of all preaching is to make sinnefull men to become new creatures like vnto Christ this is the drift of the ministerie and the doctrine that tends to this purpose is sound and wholesome Againe here we see that in the new Testament there is but one rule and order for all men and that is the rule of Christ Take vp thy crosse and follow me and for this cause the Ministerie serues to frame Christ in the hearts of all beleeuers
Therefore the seuerall rules and orders of Monkes and Friars in the Church of Rome are meere superstitions Furthermore Paul here makes two degrees of Gods children one is when they are begotten of God and Christ is formed in them The second is when they are begotten of God yet so as they are as yet vnformed Such were the Apostles when they confessed Christ to be the sonne of the liuing God Math. 16. for then they knewe not the article of Christs death resurrection ascension at that time nor the manner of his kingdome Of this sort was Rahab when shee receiued the spies Heb. 11. for then shee was not informed in the religion of the Iewes but only acknowledged the God of Israel to be the true God and had a resolution to ioyne her selfe to the people of God Of this sort were the Corinthians at the first For they were carnall more then spirituall euen babes in Christ 1. Cor. 3. 3. This must teach vs where we see any good thing in men to cherish it For though as yet they be not Christians formed yet they may be Christians in forming When Paul saith vntill Christ be formed he shewes that the conuersion of a sinner is not wrought in one moment but by little and little in processe of time In the generation of infants first the braine heart and liuer are framed then the bones veines arteries nerues membranes and after this flesh is added And the infant first begins to liue the life of a plant by growing and nourishing then it liues the life of a beast by sense and motion and thirdly the life of a man by the vse of reason Euen so God outwardly preuents vs with his word and inwardly he puts into vs knowledge of his wil with the beginnings or seeds of faith and repentance as it were a braine and a heart from these beginnings of faith and repentance arise heauenly desires from these desires follows asking seeking knocking and thus the beginnings of faith are increased and men goe on from grace to grace till they be tall men in Christ. And for this cause we must with constancy vse the good means in hearing reading praying Lastly we are all here put in minde to studie and to vse all good meanes that we may be like to Christ specially in the disposition of the inward man There is a spirituall madnesse in the mindes of many men they thinke of nothing but of the fashion of their apparell and of the trimming of their bodies but let vs thinke how to imprint the gratious image of Christ in our hearts thus shall we be louely and haue fauour in the eyes of God Thus much of Pauls loue now follows his desire in the 20. verse In which I consider three things the desire it selfe I would J were with you now the ende of his desire that I might change my voice the occasion thereof for I am in doubt of you When Paul saith I would I were with you now he shewes that the presence of Pastours with their people is a thing most necessarie And there are two reasons thereof One is to preuent spirituall daungers which are manifold and continuall in that the deuill seekes continually whome he may deuoure and we fight against principalities and powers in heauenly things In this respect Pastours are called watchmen and ouerseers Secondly the presence of Pastours with their people serues to redresse things amisse and to recouer them that be in Apostasie as Paul saith in this place Therefore it were to be wished that this mind of Paul were in all Pastours that with one consent they might say to their people I would I were with you n 〈…〉 In the words that I might change my voice Paul continues the allusion which he made in the former verse to a woman with child and hereby he signifies two things The first is that he will leaue further disputing with the Galatians and fall to lamenting and crying as mothers doe in the time of their trauell by reason of their paine This is to change the voice It was the manner of Paul to abase himselfe and to mourne for the sinnes of others 2. Cor. 12. 24. and he reprooues the Corinthians that they were puffed vp and did not mourne for the incestuous person Like was the practise of Dauid Psal. 119. 136. of Lot 2. Pet. 2. 7. of Ieremie Lam. 2. 11. of the friends of Iob Iob 2. last of the godly in the daies of Ezechiel c. 9. 4. of Christ in respect of Ierusalem Luk. 19. 41. And it hath bin alwaies the practise of holy men when there was no other helpe with tears to commend the case to God If sorrow for other mens offences make Paul change his voice much more are men to doe it for their owne Peter in his repentance left his presumptuous speaking and fell to bitter and secret teares and so did the woman that stood at the feete of Christ weeping and washed his feete with her teares Luk. 7. 38. The like ought we to doe for our offences and sinnes The earth-quake this winter past must stirre vs vp to this dutie For it is a matter full of terrour 1. Sam. 14. 15. and the sicknesse which hath taken hold of thousands as a gentle warning must be respected And it must be considered that the changes of the great world bring with them like changes in the little world that is in the bodies of men Againe to change the voice is to conferre with the Galatians and vpon conference to temper his voice to their manners and condition as nources stammer and lispe with children For some are with pitie to be recouered and some with terrour Iud. 22. 23. Hence I gather That the Conference of Pastours and people is a thing very necessarie Paul here ascribes more to it then to his Epistle It is the life of preaching For by it the teachers know better what to teach and the people better to conceiue things that are taught Here then we see a common fault Men are content to heare but they will not conferre with their teachers and in the time of sicknesse the first person that is conferred with is the Physitian and the Minister is last sent for whereas on the contrarie the cure of the soule is the cure of the bodie Iob 33. 23. 25. Againe here is set downe the way to attaine all good learning and that is that learners be present with their teachers and the teachers againe temper their voices to the capacitie of the learners Thus Samuel was with Eli at the dore of the Tabernacle thus Christ was in the Temple among the doctours hearing them and asking them questions Luk. 2. 44. Thirdly Paul here sets downe the way to make a pacification for religion in these last daies and the way is that the Pastours of the Church be assembled together by the authoritie of Princes and beeing assembled they temper their voices one to another according to the written word Thus
our selues on Christ by faith Fourthly the law was written in tables of stone the Gospel in the fleshie tables of our heart Ier. 31. 33. 2. Cor. 3. 3. Fiftly the law was in nature by creation the Gospel is aboue nature and was reuealed after the fall Sixtly the law hath Moses for the mediatour Deut. 5. 27. but Christ is the mediatour of the new testament Heb. 8. 6. Lastly the law was dedicated by the blood of beasts Exod. 24. 5. the new Test by the blood of Christ. Heb. 9. 12. Here then falls to the ground a maine pillar in Popish religion which is that the law of Moses and the Gospel are all one law for substance and that the difference lies in this that the law of Moses is darke and imperfect and the Gospel or the law of Christ more perfect because he hath as they say added Counsells to precepts Againe the law they say without the spirit is the law properly and with the spirit it is the Gospel But all this is false which they teach For the two Testaments the law and the Gospel are two in nature substance or kind and the difference lies not in the presence or absence of the spirit And whereas the Papists make two iustifications the first meerely by grace the second by workes besides the two Testaments they must establish a third Testament compounded of both and it must be partly legall and partly Euangelicall otherwise the twofold iustification cannot stand For the law propounds onely one way of iustification and the Gospel a second The doctrine therefore that propounds both is compounded of both God did not approoue the polygamie of Abraham yet doth he vse it to signifie the greatest mysterie of our religion Here we see a great point of the diuine prouidence of God who ordereth and vseth well the things which he doth not approoue This is the foundation of our patience and a meanes of true comfort Ioseph thus comforts himselfe and his brethren that God ordered and disposed their bad enterprise to his and their good Gen. 45. 6 7. Here againe Paul sets downe two properties of the Testament of workes or of the law The first is that it came from mount Sina And here lies the difference betweene the law and the Gospel the law is from Sina the gospel from Sion or Ierusalem For there it was first to be preached and thence conueied to all nations Mich. 4. 1. Ezech. 47. 1. The second propertie of the law is that it gendreth to bondage because it maketh them bond men that looke to be saued and iustified thereby And this it doth by reuealing sinne and the punishment thereof which is euerlasting death and by conuincing all men of their sinnes and of their deserued condemnation In this respect it is called the ministerie of death 2. Cor. 3. 6. and Paul saith that after he knew his sins by the lawe he died and the lawe was the meanes of death vnto him Rom. 7. 10. Here is another difference between the law and the Gospel The lawe genders to bondage the Gospell genders to life For it is an instrument of the spirit for the beginning and confirming of our regeneration and saluation and so is not the law which is no cause but only an occasion of the grace of God in vs. Where as Ierusalem that now is is said to be in bondage as Sina and Hagar It is to be obserued that there is no Church in the world nor people which is not subiect to Apostasie For God had made great and large promises to Ierusalem Psal. 122. and 132. and yet for all this Ierusalem by refusing Christ and by establishing the iustice of the lawe is comne into bondage and depriues herselfe of the inheritance of eternall life Therefore it is a falshood which the Papists teach that the infallible assistance of the spirit is tyed to the Chaire and Consistorie of the Pope so as he and consequently the Church of Rome cannot erre Here againe we see what may be the future condition of England For it may be said of it hereafter England that now is is not that which it hath bin namely a maintainer of the Gospell of Christ. Therefore we must not be high minded but feare and now take heed of the first beginning of apostasie The holy Ghost Heb. 3. 12 13. set down the degrees thereof and they are fiue in number The first is the deceit of sinne the second is the hardening of the heart after men are deceiued by sinne the third is an euill heart which growes vpon hardnesse of heart the fourth is vnbeleefe whereby the word of God is called in question and the trueth thereof and after vnbeleefe followes a departure from God and Christ. That this may not be we must carefully avoid all the deceits of sinne as namely couetousnes ambition lust c. Againe as Agar figures the lawe so doth Ismael all iusticiaries that looke to be saued by the law Here then we see the condition of the world the greatest part whereof are Ismalites For the Turke and the Iewe looke at this day to be faued by their workes The Papist ascribes his conuersion not wholly to grace but partely to grace and partly to nature or the strength of mans will helped by grace And thus are they borne after the flesh as Ismael was And our common people though in shew they professe reformed religion yet indeed a great part of them are Ismaelites For they looke to be saued by their good seruing of God and by their good deeds and they little thinke on Christ and his merits And thus they depriue themselues of all title to eternall life Therefore it stands them in hand to condemne nature and the strength thereof and to renounce their owne workes and to rest onely on the promise of mercie for eternall saluation thus shall they be the children of the promise and heires of God Lastly in that Ierusalem is in bondage like Agar or mount Sina we see how vaine are the pilgrimages to the holy land how needlesse were the warres made for the recouery thereof 26. But Ierusalem which is aboue is free which is the mother of vs all Here Paul shewes what is figured by Sara namely the new Ierusalem which is the Catholike Church Heb. 12. 22 23. Reuel 21. 2. And it is here so tearmed because Ierusalem was a type thereof in sixe respects First God chose Ierusalem aboue all other places to dwell in Psal. 132. 13. And the Catholike Church is the companie of predestinate chosen to be a particular people to God Secondly Ierusalem is a citie compact in it selfe by reason of the bond of loue and order among the citizens Psal. 122. 3. In like sort the members of the Catholike Church are linked togither by the bond of one spirit Thirdly in Ierusalem was the sanctuarie a place of Gods presence and of his worship where also the promise of the seed of the woman was preserued
23. Ye are bought with a prise be not seruants of men that is let not your hearts and consciences stand in subiection to the will of any man Here then falls to the ground the Opinion of the Papists namely that the lawes and Traditions of the Church bind conscience as truly and certenly as the word of God This doctrine is not of God because it is against Christian libertie Obiect I. Rom. 13. 5. Be subiect to the higher powers for conscience Ans. Conscience here is not in respect of the lawes of the Magistrate but in respect of the law of God that binds vs in conscience to obay the law of the Magistrate Obiect II. Heb. 13. 17. Obay them that haue the ouersight of you and be subiect Ans. We must be subiect to them because as Ministers of God they deliuer the word of God in the name of God vnto vs and that word binds conscience Againe the lawes which they make touching order and comelines in the seruice of God are to be obaied for the auoiding of scandall and contempt Obiect III. A thing indifferent vpon the commandement of the Magistrate becomes necessarie Ans. It is true But it must be obserued that necessitie is twofold Externall internall And the law of the Magistrate makes a thing indifferent to be necessarie onely in respect of externall necessitie for the auoiding of the contempt of authoritie and for the auoiding of scandall Otherwise the thing in it selfe is not necessarie but remaines still indifferent and may be vsed or not vsed if contempt and scandall be auoided The Apostles made a law that the Gentiles should abstaine from strangled and blood and things offered to Idols Act. 15. 28. yet Paul saith afterward to the Corinthians All things are lawfull 1. Cor. 10. 23. and whatsoeuer is sold in the shambles eate and make no question for conscience sake v. 25. because their intent was not that the law should simply binde but onely in the case of offence and therefore where there was no offence to be seared they leaue all men to their libertie Againe here is an other comfort to all that beleeue in Christ that nothing can hurt them and that no euill can befall them Psal. 91. v. 10. nay all things shall in the ende turne to their good though in reason and sense they seeme hurtfull To beleeue this one thing is a ground of all true comfort The consideration of this benefit of Christian libertie teacheth three duties The first is from our hearts to imbrace loue and maintaine Christian religion because it is the meanes of this libertie The second is carefully to search the scriptures for they are as it were the Charter in which our liberties are contained Thirdly our Christian libertie puts vs in minde to become vnfained seruants of God in the duties of faith repentance newe obedience Rom. 6. 22. For this seruice is our libertie The second point is touching the Author of this libertie in these words wherewith Christ hath made vs free Christ then is the worker of this libertie Ioh. 8. 36. he dissolues the works of the deuill 1. Ioh. 3. 8. he binds the strong man and casts him out of his hold Matth. 12. 29. He procures this libertie by two meanes by his merit and by the efficacie of his spirit The merit of his death procures deliuerance from death and it purchaseth a right to life euerlasting The efficacie of his spirit assures vs of our adoption and withall abates by little and little the strength and power of sinne The vse Hence we learne the greatnes and grieuousnes of our spirituall bondage because there was none that could deliuer vs from it but Christ by his death and passion Hence therefore we are to take occasion to acknowledge and bewaile this our most miserable condition in our selues Secondly the prise that was paid for the procurement of our libertie namely the pretious blood of the immaculate lambe of God shewes that the libertie it selfe is a thing most pretious and excellent and so to be esteemed Thirdly for this libertie we are to giue all praise and thanks to God This did Paul at the remembrance of it Rom. 7. 25. 1. Cor. 15. 57. And not to be thankfull is an height of wickednesse The third point is concerning the persons to whome this libertie belongs and they are noted in these wordes Stand ye fast he hath made vs free Whereby Paul signifies himselfe and the Galatians that beleeued in Christ. Beleeuers then are the persons to whome this libertie belongs Ioh. 1. 12. 1. Tim. 4. 3. And true beleeuers are thus to be discerned They vse the ordinatiemeanes of grace and saluation the word sacraments in the vse of the meanes they exercise themselues in the spirituall exercises of inuocation and repentance and in these exercises they bewaile their vnbeleefe and striue by all meanes to beleeue in Christ. As for them that conceiue a perswasion of Gods mercie without the meanes of saluation and without the exercises of inuocation and repentance they are not true beleeuers but hypocrites When Paul saith Christ hath made vs free that is me Paul and you the Galatians he teacheth that euery beleeuer must by his faith applie vnto himselfe the benefit of Christian libertie But to doe this well is a matter of great difficultie The Papists in their writings report our doctrine to be this that a man must conceiue a perswasion that he is in the fauour of God the adopted child of God and that vpon this perswasion he hath the pardon of his sinnes and the benefit of Christian libertie But they abuse vs in this as in many other things For we teach that the Application of Christ and his benefits is to be made by certaine degrees The first is to vse the meanes of saluation the word praier sacraments the second is to consider and to grow to some feeling of our spirituall bondage the third is to will and desire to beleeue in Christ and to testifie this desire by asking seeking knocking the fourth is a certen perswasion or a certentie conceiued in minde of the mercie of God by meanes of the former desire according to the promise of God Aske and it shall be giuen vnto you The fifth is an experience of the goodnes of God after long vse of the meanes of saluation and then vpon this experience followes the full perswasion of mercie and forgiuenes The fourth point concernes the office of beleeuers and that is to stand fast in their Christian libertie and in the doctrine of the Gospel which reueales this libertie And by this we in England are admonished to stand fast to the religion which is now by law established amōg vs not to returne vnder the yoke of Popish bondage For the Popish religion is flat against Christian libertie two waies For our libertie which we haue in Christ frees vs from the law three waies in respect of condemnation in respect of compulsion to obedience and
sinnes are little sinnes and little sinnes are no sinnes Pride is cleanlines couetousnes is nothing but worldlines drunkennes good fellowship fornication a tricke of youth Thus men put visards vpon their vgly sinnes The Polititian that is of no religion saith that we and the Papists differ not in substance but in small circumstances and that if they erre it is but in small points But on the contrarie we are to esteeme euery sinne for a great sinne to humble our selues for the least sinnes and to bring our selues in subiection to God in the least of our actions Here we are taught by all meanes to maintaine the puritie of sound religion whatsoeuer befall vs. And for this cause we are to resist and withstand euery erronious opinion that shall be broched For it is the pollicie of the deuill by foisting in some one errour to depraue and confound the whole bodie of truth It may be saide how may we discerne errour from sound doctrine considering oftentimes they are like as leauen is like dowe Ans. Leauen is discerned from dow not by colour but by tast euen so they which are spirituall and haue the gift of discerning directed by the analogie of faith discerne truth from falshood For whatsoeuer is against one Article of faith or against any of the commandements of the decalogue is not sound doctrine but leauen Againe that which is said of false doctrine may be said proportionally of bad manners Here therefore we must be put in minde of three duties The first to resist and withstand euery particular sinne For euen one sinne is able to defile the whole life of man One flie is sufficient to marre a whole boxe of sweete ointment One offence in our first parents brought corruption vpon them and all mankind yea vpon heauen and earth He that makes no conscience of some one sinne is guiltie of the whole law Iam. 2. Secondly we must doe our indeauour to the vttermost to cut off euery bad example in the societies of men For one bad example is sufficient to corrupt a whole familie a whole town a whole countrie The example of one incestuous man was sufficient to corrupt all Corinth Therefore Paul saith Purge out the old leauen 1. Cor. 5. 6. The law of God is that blasphemers murderers adulterers c. shall be put to death the reason is that euill may he taken away out of Israel that is the euill of wicked example which beeing suffered spreads abroad and doth much hurt The barren figge tree must be cut downe least it make the whole ground barren Luk. 13. 7. Thirdly we are to withstand and cut off the first beginnings and the occasions of euery sinne We say of arrand theeues that first they beginne to practise their wickednes in pinnes and points For this cause idlenes fulnesse of bread in excessiue eating drinking and swilling â—iot and vanitie in apparrell are to be suppressed in euery societie as the breeders of many vâ—ces On the contrarie as one point of euill doctrine brings with it many other so any one little grace of God brings many other with it The entrance into Gods word giues light Psal. 119. 130. In this respect Christ saith The kingdome of heauen is like leauen hidde in three peckes of meale because Gods kingdome is set vp in the heart at the first vpon very small beginnings Matth. 13. 33. This must teach vs to vse the meanes of our saluation and not to be discouraged though we haue in vs but some small beginnings of Gods grace 10 I haue an affiance in you in the Lord that ye will be no otherwise minded but he that troubleth you shall beare his iudgement whosoeuer he be The sense In the Lord by the gratious assistance of God who no doubt will giue a blessing to my Ministerie No otherwise minded that is thinke no otherwise then ye haue done and ought to thinke and thinke no otherwise then I haue taught you He that troubleth you the Church is troubled three waies 1. by false doctrine Thus Ahab troubled Israel 1. king 18. 18. and the false Apostles trouble Galatia 2. By wicked example thus Aâ—han troubled Israel Ios. 7. 25. 3. By force and crueltie thus tyrants and persecutors trouble the Church Shall be are shall haue his due and deserued punishment partly in this life and partly in eternall death See this verified in the ende of the booke of English Martyrs in the desperate horrible and stinking endes of persecutors But yet this threat must be vnderstood with the Exception of repentance The scope The wordes are an Answer to an Obiection which may be framed thus It seemes by your former prouerb of leauen that you hold us to be a people corrupted and vnsauorie vnto God To this Paul answers by a distinction I hope better things of you but the false Apostles for troubling the Church shall surely be punished The vse When Paul saith I haue an aâ—â—iance in you he teacheth in his own example that we are to hope the best of men so long as they are curable It may be saide they that hope the best are sometimes deceiued Ans. They are onely deceiued in their iudgement and that in things whereof they haue no certen knowledge and they are not deceiued in practise For it is a dutie of loue to hope the best And they which vse to suspect the worse are oftner deceiued Againe it may be saide that we must iudge of things as they are indeede Ans. Iudgement of things and iudgement of persons must be distinguished Of things vpright iudgement is to iudge of them as they are and if they be doubtâ—ull to suspend Now our iudgement of the persons of men must be to take things in the better part as much as possibly may be Lastly it may be alleadged that we must loue our neighbour as our selues and that we despaire in respect of our selues Ans. We are to despaire in respect of our selues because we are priuie to our owne estate but we are not priuie to the estate of any other man and therefore we are to hope the best of them This shewes the fault of our times if any professing the Gospel fall vpon frailtie there are numbers of men that will make no bones of it to condemne them to the pit of hel for hypocrites but such persons are not carried by the spirit of Paul who hopes the best of them that fall Againe here we see how we are to put affiance in men We are to put affiance in God for all things whatsoeuer whether concerning bodie or soule but our affiance in men must be onely for such things as they are able to performe Secondly we must put affiance in God absolutely for himselfe and therefore we say I beleeue in God c. but all our affiance in men whatsoeuer must be in the Lord. When Paul saith that he had affiance of them in the Lord he shewes that renewed repentance is the gift of God And there
are two graces required vnto it helping grace and Exciting grace Helping grace preserues and confirmes the first and initiall repentance Exciting grace giues the will and the deede And without these graces the child of God if he fall cannot repent and recouer himselfe They therefore are deceiued who thinke that they may haue repentance at command and that they may repent when they will It may be demanded why Paul vseth mild tearmes and doth not excommunicate the Galatians Ans. So long as men are curable meanes must be vsed to recouer them The sheepe or oxe that goes astray must be brought home againe Exod. 23. 4. much more thy neighbour Christ himselfe brings home againe the lost sheepe and so must euery shepheard Ezech. 34. 4. Now the Galatians were in all likelihood persons curable and therefore not to be cut off For the Censure of Excommunication pertaines to them alone of whose recouerie there is no hope Some there be that mislike the Preaching vsed in these daies because we vse not seueritie and personall reproofes after the manner of Iohn Baptist. But these men are deceiued We haue not the like calling that he had nor like gifts neither are we in the like times For Iohn the Baptist was in the very time of the change betweene the old and the new Testament Christ did not follow him in the same manner of teaching neither doth the Apostle in this place when he saith of the Galatians in Apostasie that he hoped better things of them In the last place the commination which the Apostle vseth is to be obserued that troublers of the Church shall beare their iudgement Hence I gather 1. That God watcheth ouer his Church with a speciall prouidence We in England haue found this by experience and we are to be thankfull for it 2. That the doctrine of the Apostles is of infallible certentie because the oppugners of it are plagued by the iust iudgement of God 3. On the contrarie our dutie is to pray for the good estate of the Church of God and for the kingdomes where the Church is planted and for the continuance of the Gospel specially in England For what will all the things we haue doe vs good if we be forth of Gods kingdome and lose our soules 11 And brethren if I yet preach Circumcision why doe I yet suffer persecution Then is the scandall of the crosse abolished 12 Would to God they were cut off that trouble you The sense Yet preach now while I am an Apostle Here Paul takes it for graunted that when he was a Pharisie he taught and maintained Circumcision but he denies that he euer taught it after his conuersion in his Apostleship The crosse the Gospel which is a doctrine teaching deliuerance from hell and life euerlasting to be obtained by the death and passion of Christ crucified 1. Cor. 1. 18 23. More plainly the words are thus much in effect It is reported that I Paul an Apostle preach circumcision but the truth is there is no such matter For if I taught circumcision the Iewes maintainers of circumcision would not persecute me as they doe neither would they take offence at the preaching of Christ crucified if I ioyned circumcision with Christ. The drift Paul here answers a new obiection which is on this manner There is no cause Paul why thou shouldest thus reprooue vs for thou thy selfe art a teacher of circumcision To this Paul makes a double answer First he denies the report and prooues his deniall by a double reason one is because the Iewes still persecuted him the other is because they tooke offence still at his preaching of Christ crucified Secondly Paul answers by pronouncing a curse vpon the false Apostles The vse In the wordes I consider two things the report giuen forth of Paul and his Apologie The report was that Paul preached circumcision In this we see what is the condition of the Ministers of the word namely to be subiect to slander and defamation not onely in respect of their liues but also in respect of their Ministerie and doctrine as if they were heretikes Thus the Papists at this day reproch the Ministerie of the Church of England charging it with sundrie foule heresies And many among vs spare not to charge it with the heresie of Puritanisme And I doubt not to auouch it that some are condemned for hereâ—â—kes in the historie of the Church who if all were knowne should be found to be good seruants of God 1. This verifies the saying of Ecclesiastes c. 8. v. 14. There are righteous men to whome it befalls according to the worke of the wicked 2. Ministers must hence be put in minde to vse circumspection both for the matter and the manner of their Preaching 3. Beeing defamed and that wrongfully they must hence take occasion to be more carefull to please God as Dauid did in the like case Psal. 119. 69. But how came this report of Paul Ans. Sometime he tollerated circumcision as a thing indifferent for a time and hereupon circumcised Timothie And vpon this occasion a report is raised that Paul preached circumcision In this we see the fashion of the world which is to raise fames reports and slanders of all persons specially vpon Magistrates and Ministers and that vpon euery light and vniust occasion But good men will take no such occasions of raising reports Psal. 15. 3. But how did Paul take this report Ans. He did not requite euill for euill as the manner of men is but he returnes loue and goodnes for euill and for this cause no doubt of purpose he beginnes his speech on this manner Brethren if I yet preach Circumcision The Apologie and defence followes And first he denies the report And this is because for his preaching he is persecuted of the Iewes Here obserue that they which are called to teach must preach the Gospel what trouble or danger soeuer follow as Paul did It may be demanded whether a Minister may not in teaching conceale any part of the truth at any time without sinne Ans. In the case of Confession when a man is called to giue an account of his faith no truth no not the least truth may be concealed Againe when the soules of men are to be releeued and saued all concealements are damnable Yet in the planting or in the restoring of the Church doctrines most necessarie may be concealed Paul was about two yeares at Ephesus and spake nothing against Diana but in generall tearmes If he had he had planted no Church at Ephesus Againe when people be vncapable of doctrine it may be coÌ„cealed till they be prepared for it Christ told his disciples that he had many things to tell them which they could not then learne Some beleeuers must haue no strong meate but milke onely Thirdly when the teaching of a lesser truth hinders the teaching of a fundamentall truth the lesser truth may be concealed that the fundamentall truth may be taught and take place Here we
ariseth a distinction of the calling of god sometime it is operatiue because God signifies and withall workes his will in the Elect sometimes againe in respect of others it is only significatiue when God reueales his will to men but spares to worke it for iust causes knowne to himselfe The third point is what is the calling to libertie Ans. An action of God translating men from the kingdome of darknes to his owne kingdome It hath 2. parts inuitement and admission Inuitement is when God offers remission of sinnes life euerlasting to them that beleeue outwardly by the preaching of the Gospell inwardly by the inspiration of heauenly desires Admission is when men are entred into the kingdome of grace and it is either outward or inward Outward admission is made in baptisme Inward admission is when men are taken out of olde Adam and by faith ingrafted into Christ for by this insâ—tion into Christ men are made reall members of gods kingdome The last question is why Paul mentions the calling to libertie in this place Ans. It is the ground of all comfort by it Paul comforts the Corinthians 1. Cor. 1. 9. Againe it is the ground of good life Therefore Peter saith be ye holy as he that hath called you is holy 1. Pet. 1. 15. And Paul walke worthie the calling wherewith he hath called you Eph. 4. 1. If the calling of god doe not mooue vs to amendement of life nothing will doe it We in England haue heard the calling of god more then 40. yeares and yet very few of vs are mooued to change and amend our liues This shewes our Atheisme and vnbeleefe here is almost nothing but heauing shouing and lifting for the world Some are held captiues of their couetousnes some of their pride some of their damnable and fleshly lusts and all this shewes that few or none so much as dreame of a calling to spirituall libertie The first Rule followes Only vse not your libertie as an occasion to the flesh The sense Flesh hereby the Papists vnderstand Sensualitie or carnall appetites but hereby is ment the corruption of all the powers of the soule euen of reason and conscience Paul saith that the wisdom or vnderstanding of the flesh is emnity to God Rom. 8. 7. fleshlines therefore pertaines to the vnderstanding Againe he saith of some that they are puffed vp in the mind of the flesh Col. 2. 18. and he willes the Ephesians to be renewed in the spirit of their minds Eph. 4. 23. The meaning then of the rule is this vse not the benefit of spirituall libertie as an occasion to the flesh to liue according to the flesh Here I consider three things what is the abuse of libertie where is this abuse to be found and what is the right vse thereof The first question is what is the abuse of Christian libertie Ans. To vse it as an occasion of fleshly and carnall libertie that is done 3. waies The first is when men make more things indifferent theÌ„ god euer made Thus the Corinthians vsed fornication as a thing indifferent 1. Cor. 6. To many in these daies drunkennes and surfetting is but a thing indifferent Men vse not to distinguish a thing indifferent and the vse of it but they commonly thinke that if the thing be indifferent in it selfe then also the vse of it is indifferent Thus all abuses of meat drinke apparrell all rioting and gaming dicing and carding c. are excused by the names of things indifferent Secondly our libertie is abused by an immoderate vse of the gifts of god The vse of them is immoderate 3. waies first in respect of time as when Diues fared deliciously and was arraied in rich attire euery day Thus many gentlemen and others offend when they turne recreation into an occupation Secondly the gifts of god are immoderatly vsed in respect of themselues as when men Exceed in eating and drinking as the prophet saith Deut. 29. 19. adding drunkennes to thirst Thirdly in respect of the callings and conditions of men for euery man is to vse the gifts of God according to his place and condition They then offend that beeing but meane persons liuing by trades yet for their diet and apparrel are as great gentlemen gentlewomen Thirdly liberty is abused when the blessings of God are made instruments and as it were flagges and banners to display our riot vanitie ostentation pride for this cause sundry things whereof some are indifferent in themselues are condemned Isai 3. 16. The second question is where is this abuse Ans. Euen among vs in England It is the fashion of men to take vnto themselues a Toleration of sinning some vpon the pacience of God others vpon the doctrine of the gratious Election of God saying that they will liue as they list because if they be Elected to saluation they shall certenly be saued whatsoeuer they doe And some there be that take occasion to continue in their sinnes vpon the mercy of God in the death and passion of Christ. A certen dweller in this towne of Cambridge made awaie himselfe In his bosome was found a writing to this effect that God did shew mercie on great grecuous and desperate sinners and therefore he said that he hoped of mercy though he hanged himselfe Of this mind are many ignorant persons who perseuering in their sinnes yet perswade themselues of mercy because they haue heard that Christ died for mankind And thus the death of Christ is as it were a licence or letters patents to commit sinne Againe great is the abuse of meat drinke and apparell To Elias there came an Angell and said arise and eate 1. King 19. 7. but to the men of our daies there had need come an Angell and saie cease to eate cease to drinke cease to game The third questioÌ„ is what is the right vse of Christian libertie Ans. It stands in 2. things first of all we our selues must be renewed and sanctified To the pure all things are pure Tit. 1. 15. The person must first please God before the action can please him The second is that beside the lawfull vse of the creatures we must haue a spirituall holy vse of theÌ„ The lawfull vse of the creature I call the politick vse therof coÌ„monly allowed takeÌ„ vp among men The spirituall vse is whereby we receiue vse the creature as from the hand of god the father in Christ according to his will and word And the Godly are not to seperate the one vse from the other but are bound by vertue of the 3 commandement to take vp an holy vse of euery gift of God When Noe came out of the Arke soâ— soone as he sett foote vpon the earth he built an altar offered sacrifice and called on the name of God not only for this end to worship god but also to sanctifie the earth and all the creatures of God vnto his vse The like did Abraham when he come into the land of Canaan And
disciples for Primacie Luk. 22. or when contention is without forgiuing forbearing or suffering and that in trifling matters 1. Cor. 6. 7. Contention likewise is faultie in respect of manner when men wilfully defend their owne priuate causes no regard had whether they be right or wrong true or false and by this meanes they often oppugne truth or iustice or both Of this kind are the warres of the Rebell in Ireland the warres of the Spanyard in the low Countries and the suits of many quarrelsome and contentious persons among vs. The vse Doe nothing by contention Phil. 2. 3. And therefore we must forgiue put vp as much as may be and yeelde of our right Seditions The originall word signifies such dissentions in which men separate one from another and that is done two waies either by schisme in the Church or by faction in the Commonwealth Question Why are not we schismatiks in England Scotland Germanie considering we haue dissented and separated our selues from the Church of Rome Ans. We indeede haue separated our selues but they of the Church of Rome are schismatikes because the cause of our separation is in them namely their Idolatrie and their manifold heresies The case is the like A man threatens death to his wife hereupon shee separates Yet not shee but he makes the separation because the cause of separation and the fault is in him For the auoiding of schisme and sedition remember two rules I. So long as a Church or people doe not separate from Christ we may not separate from them II. Prou. 24. 21. Feare the King and meddle not with them that varie that is make alterations against the lawes of God and the King Indeede subiects may signifie what is good for the slate and what is amisse but to make any alteration in the estate either ciuill or Ecclesiasticall belongs to the supreame Magistrate Ennie It is a compound of carnall griefe and hatred For it makes men grieue and repine at the good things of others and to hate the good things themselues Thus the high Priests of Enuie hated Christ and all his most excellent sayings and doings Matth. 27. 18. At this day they which haue any good things in them are commonly condemned for hypocrites and their religion for hypocrisie All this is but the censure of Enuie The vse That we may depart from Enuie we must loue them that feare God and loue the gifts and graces of God wheresoeuer they be euen in our enemies Murthers Obiect I. A plant liues a beast liues and man liues the cropping of a plant and the killing of a beast is no sinne why is it then a sinne to kill a man Ans. God hath giuen libertie for the two first and hath restrained vs in the latter Againe the life of a plant is but the vigour in the iuice and the life of a beast is but the vigour in the blood Gen. 9. 4. but the life of man is a spirit and spirituall substance Thirdly man is of the same flesh with man and so is neither plant nor beast Obiect II. The Magistrate kills without sinne Ans. The killing which is in the name of God by publike reuenge is not murther And Paul onely condemnes that killing when men take the sword and vpon their owne wills slay and kill by priuate reuenge Obiect III. Sampson is saide to kill himselfe Iudg. 16. 30. and he sinned not in so doing Ans. Sampson was a Iudge in Israel and tooke publike reuenge of his enemies and in this reuenge he hazzarded his life and lost his life Though he died in the execution yet his intent was not to kill himselfe but onely to take reuenge Secondly his example is speciall For he was in his death a figure of Christ. The words Matt. 2. he shall be called a Nazarite are first spoken of Sampson and then applied to Christ in whome was verified that which Sampson figured For as Sampson conquered his enemies more in his death then in his life euen so did Christ. Obiect IU For the auoiding of some great danger or some great sinne as the deniall of Christ in persecution men may make away themselues so said the Donatists Ans. Death is no remedie in this case but faith in the promise of God which is that he will giue an issue in euery temptation 1. Cor. 10. 13. The vse Seeing murther is a worke of the flesh our dutie is by all meanes to preserue both our owne and our neighbours liues Life is a treasure For by it we haue time and libertie to glorifie God to doe good to our neighbours and to saue our owne soules The sinnes of the fourth sort are against temperance they are two drunkennesse gluttonie For the better conceiuing of the nature of these sinnes we are first of all to consider the right manner and measure of eating and drinking of which I deliuer two rules I. We may vse meate and drinke not onely for necessitie but also for delight Psal. 104. 15. II. That measure of meate and drinke which in our experience makes vs fit both in bodie and minde for the seruice of God and for the duties of our callings that measure I say is fit convenient and lawfull This is a confessed principle in the light of nature Drunkennesse then is when men drinke either in wine or strong drinke beyond this measure so as there followes an intoxication of the powers of the soule And in the sinne there are two things excessiue drinking and the distempering of the powers of the soule Gluttonie is when men in eating goe beyond the measure before prescribed This gluttonie is that which now a daies is called reuelling rioting swaggering And it is fitly ioyned with drunkennes For there are men that vse to drinke exceedingly and will not be drunke and for all this they are not free from blame because they drinke out of measure To be giuen to drinking and to loue to sit by the cuppe when there is no drunkennesse is a sinne 1. Tim. 3. 3. These sinnes are said to be rise among vs. The manner of many is to meete together and to fill themselues with wine or strong drinke while their skinnes will hold Afterward they giue themselues to dicing carding dauncing singing of ribauld songs and thus they passe the day the night the weeke the yeare But we must be put in minde to detest and to flie these vices Inducements to this dutie are many I. Gods commandement Keep not companie with drunkards and gluttonous persons Prou. 23. 20. Be not drunke with wine in which is excesse Eph. 5. 18. II. The punishment of drunkennes is plague pestilence famine captiuitie Isai 5. 11 12 13. III. The example of the bruite beast that in eating drinking keepes measure and takes no more then will suffice nature The horse and the asse may be schoolemasters to many of vs. IV. If we cannot forsake a cup of wine or beere which is not needfull for vs we shall neuer be able
sinne and the merit of Christ for such a dogge was the Cananitish woman who was a true beleeuer 2. This is agreeable to S. Pauls practise who did admonish those among the Corinthians that were carnall and did not at the very first excommunicate thē or yet suspend them and so answerably he commands Titus that he should rebuke the Cretians sharpely or pecisely for their notable lying and idlenesse Tit. 1. 12. 3. Christ denieth not pardon to them that fall by recidiuation but would haue them forgiuen not onely till seauen times but till seauentie times seauen times and Paul speakes indefinitely in this place that we should restore him that falleth by occasion into any offence not specifying how often we should forgiue 4. We must distinguish betwixt the magistrates sword and the keyes of the Church notorious offendours when they repent are to be receiued into the bosome of the Church as sonnes of the church yet for all that they may nay they ought to be punished by the magistrate as the good the theife albeit a member of Christ yet iustly punished for his offence II. For what faults are men to be reprooued Men are to be reprooued for euery known sinne This is manifest from the end of reproofes which is the gaining of our brother that he perish not in his sinne but euery sinne is of this nature and qualitie that it bringeth death beeing not repented of therefore for euery sinne a man is to be reprooued Secondly our Sauiour doeth not restraine this precept to priuate iniuries because in that case we are to follow another rule Resist not euill Blesse and curse not Doe good to them that hate you c. Thirdly it is extended to euery sin because he which sinneth against God or the whole Church sinneth also against thee and euery particular member of the Church For euery Christian ought more to be affected for the sinnes committed against God or the bodie of the Church then for those that are personally and directly intended or done against himselfe therefore Christ speaketh not only of sinnes as they are priuate wrongs iniuries or damages but as they are dishonourable to the maiestie of God scandalous to the Church pernitious to him that committed them not onely as they offend him against whome they are committed It will be obiected that Christs commandement is to be vnderstood of those that wrong vs when he saith If thy brother sinne against thee I answer that phrase and forme of speech against thee is not meant onely of priuate wrongs offered vs as I haue said but of any sinne committed against God for in euery knowne sinne we are in a sort wronged 1. because we ought to be so zealous of the glorie of God that we ought to be more grieued when men sin against God then when they sinne against vs yea we must make Gods quarell our owne quarrell 2. Because he which sinnes in our presence doth or at the least ought to offend vs. As Hezechiah was offended when he heard the blasphemies of Rabshekah 2. King 19. 1. and Dauid whose eies powred out riuers of waters because men kept not gods law Psal. 119. v. 136. Lot who vexed his righteous soule in seeing and hearing the abominations of the Sodomites 2. Pet. 2. 8. For to expound these words against thee thou beeing priuie to it is farre from the meaning of the text neither can the phrase be shewed in that sense Now that men are to be reprooued for knowne sinnes committed against God of what nature qualitie and condition soeuer they be besides the former reasons it is manifest Leuit. 19. 17. Thou shalt not hate thy brother in thine heart but thou shalt plainly rebuke him and shalt not suffer sinne to rest vpon him Therfore a man is to be rebuked for euery sinne The Apostle whersoeuer he speaketh of reproofes neuer restraines it to one kind but extends it to all knowne sinnes 1. Cor. 5. he reprooues the incestuous person for his incest and excommunicateth him beeing impenitent So in this place if a man be fallen by occasion into any offence he saith not this or that offence but in generall into any offence whether in life or doctrine by euill example or otherwise against the first or second table Yet this is so to be vnderstood as that iniuries and wrongs offered vs are not to be excluded for euen for them also are men to be reprooued I. It is the purpose of our Sauiour Christ Matth. 18. to teach this very point for hauing taught Matth. 18. v. 6. that none should offend or scandalize his brother in the 10. verse he shewes what is to be done if any man did offend his brother by iniuring or wronging him to wit that he is to reprooue him II. He maketh him that suffered the wrong a witnesse not an accuser when he saith If he heare thee not take yet with thee one or two that by the mouth of two or three witnesses euery word may be confirmed Matth. 18. 16. He biddeth him take one or two that so it may be confirmed by the testimonie not of one or two but of two or three therefore the partie offended is one of the witnesses III. If it were vnlawfull to reprooue men for iniuries offered vs what course should he take that is secretly wronged none beeing priuie to the wrong but himselfe and the partie offending Thus men would be imboldned to sinne seeing they could by no meanes be controlled and so men might frustrate the commandement of Christ. I adde further that he which is iniured is fitter to reprooue him that offered the iniurie then any other I. Because the offence both for stance and circumstance is better knowne vnto him then to any other II. Because the reproofe in all likelihood will take the better place when as the offender shall haue coales of fire heaped vpon his head when he shall see that the partie wronged is desirous of his good and readie to requite good for euill in seeking his amendement whereas he sought his hurt And whereas it may seeme that it sauoureth of reuenge to reprooue those that wrong vs I answer though many in reproouing reuenge themselues yet the one may be done without the other and the right vse of a thing is not to be neglected because of the abuse thereof Obiect Authors of heresies schismes dissentions are to be auoided Rom. 16. 17. therefore not to be reprooued Ans. Generall places of Scripture are to be expounded according to particular limitation in other places now that generall text Rom. 16. 15. is restrained and limited Tit. 3. 10. Auoid an heretikeafter once or twise admonition Obiect Paul commands the Corinthians that without any more adoe they should proceede forthwith to the publike censure of excommunication against the incestuous person and as it may seeme without any former reproofe 1. Cor. 5. besides he commands that we should not eate that is familiarly conuerse with notorious persons of scandalous life
properties of loue reckned vp by S. Paul 1. Cor. 13. this is not the least that it suffereth all things v. 7. that is all such things as may be borne and suffered with good conscience for the good of our brother For looke as a louer doth suffer all things in regard of his loue in three respects First in vndergoing any labour that may be for her good as Hercules did for the loue of Omphale Secondly in bearing patiently all hard measure that is offered him for her sake as Iacob did for the loue of Rachel Thirdly in induring any thing that is imposed vpon him and putting vp what wrong soeuer is done vnto him by her as Sampson did for the loue of Dalilah So Christian charitie causeth vs to suffer all things First pro fratribus to indure any labour cost or trauell for their good Secondly propter fratres to beare all afflictions for their sakes as Paul saith he did for the Church 2. Tim. 2. 10. Thirdly à fratribus to beare wrongs and put vp iniuries at their hands as he did beeing shamefully entreated at Philippi stoned scourged c. This must be considered of vs all but specially of such as wil giue a man as good as he bringeth who are but a word and a blow a lie and a stab a word a writ such as cannot beare coales as they say nor brook any little wrōg nor endure any small frailtie in their brethren These men must remēber that in bearing coales that is in suffering and forbearing they heape vp coales of fire vpon their heads as Paul speaketh Rom. 12. 20. as also that God doth beare with them in greater matters euen when they wound him with their oathes Leuit. 24. 11. and giue him the lie thorough vnbeleefe 1. Ioh. 5. 10. as he bare the manners of the Israelites in the wildernes That Christ whose example we are to follow hath borne our infirmities Esa. 53. and doth ease them that trauell and are heauie laden Matth. 11. 28. and therefore we treading in his steppes must forbeare one another and forgiue one another if any man haue a quarrell against another euen as Christ forgaue vs. Coloss. 3. 13. Thus if when we see any sinne in our brother we reclaime him from it by reproofes exhortations admonitions we are Gods instruments to saue a soule from death and so doe couer a multitude of sinnes euen before God Iam. 5. 20. And if when we perceiue common frailties in our brethren we shal not stand too much vpō our right but shall yeeld vnto them in bearing forbearing and forgiuing we shall couer a multitude of sinnes before men 1. Pet. 4. 8. Thus much touching the rule Now I proceede to the reason whereby the Apostle vrgeth the practise of this precept in these words And so fulfill the law of Christ. The reason standeth thus That which is the fulfilling of the law of Christ must be practised of vs but the bearing of one anothers burdens is the fulfilling of the law of Christ therefore we ought to beare one anothers burdens For the clearing of this text sundrie things are to be considered I. It may be demanded what the Apostle vnderstandeth by the law of Christ Ans. Nothing els but the doctrine precept or commaedement of Christ enioyning the loue of our brethren Ioh. 13. 34 35. A new commandement giue I vnto you that ye loue one another as I haue loued you c. And it is all one as if he had saide Beare ye one anothers burdens and so fulfill the commandement of Christ who hath after a speciall manner commanded the loue of your brethren Now the Apostle rather vseth the word Law then Commandement because he would make a clearer antithesis betwixt the law of Christ and the law of Moses so vehemently vrged by the false Apostles as if he should haue said You Galatians are taught to obserue the Law of Moses circumcision daies and times moneths and yeares and so ye doe indeede Well if ye will needes be obseruing of Lawes here is a law for you to obserue beare with the frailties one of another and so you shal fulfill the most excellent law that euer was the law of Christ which is necessarie to be kept whereas the keeping of the Ceremoniall law is but in vaine II. Quest. Why doth Paul call the loue of our brethren the law of Christ rather then the law of nature or the law of God or the law of Moses seeing it was written in the minde of man in the creation was giuen by God himselfe in Mount Sinai was written by Moses the reliques whereof are yet remaining in the minde of man Ans. It is so called because it is a new commandement giuen by Christ himselfe after a speciall manner But it is hereupon further demanded why this commandement of louing our brethren should be called a new commandement To which some make answer that it is so called onely because it shewes a new manner of louing our brethren after the example of Christ as he hath loued vs. Now this manner of louing our brethren as Chrysostome expounds it is this that as Christ loued vs freely not mooued by any amiable thing in vs nor for any profit that should redound vnto himselfe thereby so we should freely loue one another not for any benefit receiued or expected But as Cyril of Alexand. vpon Iohn expounds it it stands in this that as Christ loued vs more then himselfe so we should loue our brethren more then our selues But this cannot be the meaning For S. Iohn in his 1. Epist. 2. and Epist. 2. repeating this new commandement saith onely this is a new commandement that ye loue one another and neuer addes as Christ loued vs the which he should haue done if these wordes as I haue loued you be an essentiall part of the new commandement which he enioyneth vs to obserue Besides our Sauiour himselfe saith a little after By this shall all men knowe that ye are my Disciples if ye loue one another not adding as I haue loued you therefore the new commandement is laid downe in these words Loue one another not respecting those that follow as a modification or limitation as I haue loued you Besides this exposition takes it for granted that the morall lawe Loue thy neighbour as thy selfe is a certaine rule by which we are to square our loue vz. that we must begin at our selues look how much we loue our selues so much we ought to loue our neighbor no more that therfore Christ shold giue a newe commandement of greater perfection then that in the lawe to wit that we loue one another as he loued vs that is more then our selues But this is a flat mistaking of the scripture for the commandement Loue thy neighbour as thy selfe is no exact rule whereby we are to trie and examine our loue as the Popish doctors and some others teach For then Paul and diuers of the Saints of God
two respects 1. Because by faith we apprehend the righteousnesse of Christ and so in him who hath fulfilled the lawe for vs we fulfill it and so establish it 2. because hauing our hearts purified by faith we liue no more according to the flesh but according to the spirit and so by inchoaâ—e obedience we fulfill the law Lastly in the end in that both the lawe and the gospel tend directly to the manifestation of the glorie of God Yet they differ in 5. things First in the manner of reuealing the lawe before the fall was perfectly known by nature and since the falliâ— part Rom. 2. 15. The Gospel is not known by nature neither was it euer written in mans heart before or after the fall as Paul saith 1. Cor. 2. 9. Those things which the eie hath not seene nor the eare heard nor the heart of man conceiued are they which God hath prepared for them that loue him therefore the Gospel is called a mysterie Rom. 16. v. 25 26. First because the doctrine of the Gospel was made knowne to men and angels by the reuelation of God Eph. 3. 5. 9. Secondly because there is required a special reuelation worke of gods spirit before a man can yeeld assent vnto it Therefore Paul saith We haue not receiued the spirit of the world but the spirit of God that we might know the things that are giuen to vs of God 1. Cor. 2. 12. Secondly in the subiect or doctrine it selfe and that in two respects First the Law preacheth nothing but absolute iustice to the transgressours thereof the Gospel sheweth how iustice is qualified with mercie from all things from which ye could not be absolued by the Law of Moses by him euery one that beleeueth is iustified Act. 13. 39. Secondly the Law teacheth what manner of men we ought to be and what we ought to doe that we may come to eternall life but shewes not howe we may becom such indeed the Gospel teacheth that by faith in Christ we may be such as the Law requires God hath made him to be sinnâ— for vs who knewe no sinne that we might be made the righteousnes of God in him 2. Cor. 5. 21. Thirdly in the obiect The law is giuen to the vniâ—st lawles vngodly prophane 1. Tim. 1. 9 10. that it may shew them their sinnes and the punishment thereby deserued and so may accuse and condemne them the Gospel is to be published and dispensed onely to the penitent which are contrite and broken in heart mourne for their sinnes Math. 11. Esay 57. Luk. 4. IIII. The law promiseth eternall life vpon condition of works Doe this and liue If thou wiâ—â— enter into life keepe the commandements The Gospel promiseth eternall life freely without any condition of works Rom. 4. 5. To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted to him for righteousnes Rom. 3. 21 22. The righteousnes of God is made manifest without the law by the faith of Iesus Christ vnto all and vpon all that beleeue V. In the effects The Law is no instrumentall cause of faith repentance or any sauing grace it is the minister of death 2. Cor. 3. 7. causing wrath Rom. 3. 15. But the Gospel causeth life it is the grace of God which bringeth saluation Tit. 2. 11. for this cause Paul calleth the Law a dead or killing letter the Gospel a quickning spirit 2. Cor. 3. Fourthly it may be demaÌ„ded whether any maÌ„ be able to fulfil the Law considering that Paul biddeth vs beare one anothers burdens and so fulfill the Law of Christ Ans. No meere man can perfectly fulfill the Law in this life This conclusion S. Paul prooueth in sundrie of his Epistles specially by these arguments First by the great and generall deprauation of nature which remaineth in part euen in the regenerate stayning their best actions and making them like a menstruous cloath confessing withall that his best workes are not answerable to the law by reason of the remainders of originall corruption Rom. 7. Now perfect fulfilling of the law cannot stand with corruption of nature and transgression in life For a corrupt fountaine cannot send forth sweete waters neither can a corrupt tree beare good fruit Saint Iames saith He that offendeth in one is guiltie of all and the Scripture pronounceth him accursed that abideth not in all things written in the bookâ— of the law to doe them Popish Doctours answer first that originall corruption which they call the fewell of sinne and the first motions to euill preuenting all consent of will are indeede in the regenerate but they are no sinnes properly But it is false which they teach For euery transgression of the law is a sinne as S. Iohn defines it 1. Ioh. 3. 4. but these are transgressions of the tenth commandement for it either forbiddeth these first motions whether they be primò primae or secundò primae as Schoolemen speake or it forbid doth nothing but the motioÌ„s which are with coÌ„sent of wil which were forbidden in the former commandements and so in effect there are but nine commandements the tenth forbidding no speciall sinne Againe Paul teacheth that these motions preuenting all consent of will are formally opposed to the Law I see another law in my members rebelling against the law of my minde Secondly they answer that Paul Rom. 7. speakes not of himselfe but in the person of the vnregenerate according to the opinion of S. Augustine Ans. Augustine indeede was once of that iudgement but he after retracted that opinion as it is manifest out of his booke of Retractations and the 6. booke against Iulian the Pelagian and that for these reasons First because Paul saith To will is present with me and I doe not the good I would and J delight in the law of God concerning the inward man all which are proper to the regenerate and cannot be affirmed of the wicked Secondly because he makes mention of the inward man which is all one with the new man or the new creature which agreeth onely to the regenerate Thirdly because he saith he is ledde captiue to sinne v. 23. whereas the wicked are not drawne to sinne by force against their wills but runne riot of their owne accord into all wickednes as the horse rusheth into the battell Ierem. 8. 6. Lastly in that he cries out in a sense and sorrow for his sinnes O wretched man that I am who shall deliuer me from the bodie of this death v. 24. which can not be the voice of the vnregenerate for they feele not the burden of their sinne nor desire to be eased of it but take delight and pleasure in it His second reason is this such as our knowledge is such is our loue of God and man but our knowledge is onely in part therefore our loue is but in part and so consequently our obedience is but in part therfore there is no perfect fulfilling of
the law The aduocates of the Romish Church answer that our knowledge loue and obedience are perfect for the condition and estate of this life as we are viatores which is sufficient though they be not perfect for the condition of the life to come when we shall be comprehensores which is not required at our hands in this life for they make a double perfect fulfilling of the law one for the tearme of this life which is to loue God aboue all things and our neighbour as our selues The other after this life and that is to loue God with all the soule with all the powers and faculties of the soule and with all the strength and vigor of all these powers And this distinction they make to be the ground of their opinion touching the fulfilling of the law and iustification by workes c. But it is a sandie foundation and therefore that which is built vpon it cannot stand For besides that it is a fond and friuolous distinction forged by the Schoolemen without warrant of Scripture or consent of Antiquitie it is manifestly false For there is one onely rule of righteousnes and not two one onely generall sentence of the Lawe more vnchangeable then the lawes of the Medes Persians euen as vnchangeable as God himselfe which is that He which continueth not in all things written in the Law to doe them is accursed So that he which loueth not God with all his soule minde and might with all his valdè suo that is with all the faculties of his soule and all the powers of all these faculties and that in this life is accursed And it is absurd which they teach that a man is not bound for the tearme of this life thus to loue God but onely in the life to come For looke what man could doe by creation in the state of innocencie the same and so much the Law requires at his hands in the state of Apostasie But Adam by creation could loue God with all his soule with all the faculties of his soule and all the powers of all these faculties therefore the same perfect absolute and entire obedience is now required at his hands For the sentence of the law Cursed is he that continueth not in all things c. is not onely giuen to men glorified but to those that are in the state of grace And S. Paul doth so apply this sentence to men euen in this life t 〈…〉 he pronounceth all that are of the workes of the law to be vnder the curse Againe if this were so the Iewes had no cause to feare the seueritie and strictnes of the law as they did when they said If we heare the voice of the Lord any more we shall die considering they were able to keepe and fulfill it according to this Popish opinion Neither would God haue promised them a Messias or Mediatour to redeeme them from the curse of the law but would rather haue comforted them in that their so great feare and astonishment by giuing them to vnderstand that they were not bound to the full and perfect fulfilling of the law for the time of this life Besides the patheticall exclamation of Paul O miserable man that I am c. Rom. 7. 24. and that saying of Peter in calling the Law a yoke which neither we nor our fathers were able to beare Act. 15. should be childish and ridiculous if that which is impossible in the law as Paul speakes did not appertaine vnto vs. The third argument If a man could fulfill the Law he should not stand in neede of a Mediatour For if righteousnes be by the Law Christ died in vaine Gal. 2. 21. It is answered that Christ died in vaine if men by the strength of nature could fulfill the Law but the fulfilling of the Law is by grace and so his death is not in vaine for by vertue of the obedience of Christ we are enabled to fulfill the Law But this were to make Christ no Sauiour but onely an instrument whereby we fulfill the Law and are our owne Sauiours whereas the Scripture saith that he is made vnto vs righteousnes 1. Corinth 1. 30. not that we are made righteousnesse by him That we are made the righteousnesse of God in him 2. Corinth 5. 21. not by him as an instrument That we are complete in him Coloss. 2. 10. and not complete of our selues by him Lastly the Scripture shutteth vp all men vnder sinne euen the most sanctified Prou. 20. 9. 1. Ioh. 1. 9. Iob confesseth he cannot answer one of a thousand Iob 9. 3. and Dauid saith If thou Lord shalt marke what is done amisse who can abide it Psal. 130. 3. and Paul saith of himselfe that he found no meanes to performe that which is good Rom. 7. 18. He saith further that it is impossible to be kept by reason of originall corruption Rom. 8. 3. It is answered that all these places and examples must be vnderstood of veniall sinnes which make men sinners indeede yet are not against but beside the law and therefore though a man commit them yet he may fulfill the law for all that Ans. the coÌ„mon receiued opinion in Schooles that some sinnes are mortall others veniall of their owne nature is a witlesse distinction For if all sinnes deserue death as Paul teacheth Rom. 6. 23. either veniall sinnes are no sinnes or they must needes deserue death Moses saith that he that abideth not in all things written in this Law is accursed Deuter. 27. 26. where the wordes this Law may not be restrained onely to the Catalogue of great and hainous sinnes which are there reckened vp but extended to all sinnes as Paul applies it Gal. 3. 10. pronouncing him accursed that continueth not in all things written in the lawe not this law So that euery sinne euen the least sinne in thought makes a man subiect to the curse and so in rigour of diuine iustice deserues eternall death And it is but a poore shift to say that some sinnes are against the Lawe as all mortall sinnes and others besides the Lawe as veniall For the doing of that which God forbiddeth is a sinne not beside but against the Lawe But idle words iesting and gibing c. which the Popish Doctours account veniall sinnes are expressely forbidden in the word Matth. 12. 36. Of euery idle word that men shall speake they shall giue account at the day of iudgement And Paul forbiddeth all foolish talking and â—esting as things vncomely Eph. 5. 4. Therefore they are not beside but flatte against the lawe Secondly they answer that these places and the like are to be vnderstood of seuerall workes and actions of the Saints whereof some were good as Dauids sparing of Saul c. some euill as his adulterie murther and numbering of the people and not of the same particular workes Answ. It is false For Paul speaking of the same indiuiduall worke saith that it is partly good and partly euill I finde
Achan sinned and the people fell slaine before the men of Ai therefore euery man doth not beare his owne entire burden The like may be said of the children of the Sodomits and of the first borne of the Egyptians who bare the burden of their parents sinne Ans. The people were punished for their owne sinnes and so was Dauid albeit not in his owne but in their persons for God punished him in his kind in destroying the people with that fearefull plague in whose great multitude he had gloried so much Indeede their punishment was occasioned by his sinne but caused by their owne for no man though neuer so holy is without sinne and therefore none but deserue punishment nay it is Gods mercie that we are not consumed Lam. 3. 22. And albeit all the infants perished in the Deluge and in the ouerthrow of Sodome and Gomorrha which could neither imitate nor approoue the actions of their forefathers yet their death was deserued For though infants be truly called innocâ—â—ts in regard of actuall sinne yet they are not innocents in regard of originall for from the wombe they carrie a woluish nature which prepares them to the spoile though they neuer did hurt the Scorpion hath his sting within him though he doe not alway strike and though a Serpent may be handled whilst the cold â—ath benummed him yet when he is warmed he will hisse out his venomous poison Mans practise doth cleare God of vniustice in this behalfe in killing the young cubbes as well as the old foxe the wolues whelps as well as the damme Albeit if we speake of their finall estate and come to particulars we are to leaue secret iudgements to God The example of Achan is more difficult seeing that for his sinne 36 of the people were slaine Iosh. 7. 5. and his whole familie rooted out v. 25. who were not consenting to his fact nor guiltie of his sinne Yet something may probably be said in this case First that they were guiltie of this his sinne in part in not punishing theft so seuerely as they ought to haue done which was a meanes to embolden Achan to steale the execrable thing Secondly that priuate good must yeeld to the publike as the life of euery particular person to the generall good of the whole Commonwealth thus souldiours in the warres redeem the publike peace by the losse of their own liues now the manifestation of the glorie of the wisdome power and iustice of God is the publike good of the whole Church therefore mens priuate good euen their liues must giue place to it especially considering he neuer inflicts temporall punishment for the publike good but he respects therein the priuate good of his Elect whome he corrects in iudgement not in â—urie Thirdly howsoeuer Achan did beare the burden of his owne sinne this iudgement might be inflicted vpon them for their good for temporall punishment yea death it selfe is sometimes inflicted for the good of those that are punished as we see in the children of the Sodomits many whereof no doubt were taken away in mercie lest malice should haue changed and corrupted their minds and sometime for the terrour of others to be a warning peece to make them take heede and sometime for both as it may be it was in this particular Fourthly sinne committed by a particular man that is a member of a politike bodie doth after a sort belong to the whole bodie thus the Lord saith that blood defileth the land which caÌ„not be cleÌ„sed of the blood that was shedde therein but by the blood of him that shedde it Numb 35. 33. And thus Achans sinne though not knowne to the people made the whole armie guiltie before God till he was put to death Iosh. 7. 11 12. Lastly if the tithing of an armie for the offence of some fewe haue beene thought lawfull and iust why should the death of 36 men seeme vniust for the sin of Achan especially considering it was to make the people more prouident to preuent and take heede of the like euill If these reasons satisfie not yet let vs rest in this that Gods iudgements are often secret but alway iust See August lib. quaest in Iosh. q. 8. and Calvin in 7. cap. â—osh Obiect UII If euery man must beare his owne burden Dauid shall as well beare the burden of his murthering Vrias by the sword of the children of Ammon as Saul the murthering of himselfe with his owne sword Peter his denying Christ as Iudas his betraying him c. Ans. By the sentence of the Law euery one is to beare his owne burden and to satisfie for his owne sinne in his owne person but the Gospel the second part of Gods word makes an exception which is that they which haue their sinnes set vpon Christs reckening shall not giue account for them againe and those that haue the burden of them laide vpon his shoulders who hath borne our sinnes in his bodie vpon the crosse 1. Pet. 2. 23. shall not beare the burden of them themselues at the last iudgement Therefore true beleeuers which haue Christ their suretie satisfying the rigour of Gods iustice for them shall not answer or satisfie fortheÌ„ themselues for they are freed by him from a threefold burden First froÌ„ the burden of ceremonies so consequently of humane lawes and ordinances which were a yoke as Peter saith which neither we nor our fathers were able to beare Act. 15. Secondly from the burden of miseries and crosses which befall men in this life He doth ease vs of this burden by his word and spirit either in remoouing them away Psal. 81. 7. or in giuing strength and patience to beare them 2. Cor. 12. 9. or in mitigating proportionating them to our strength 1. Cor. 10. 13. Thirdly from the burden of sinne as well originall as actuall in beeing made sinne that is accounted a sinner and made a sacrifice for sinne for vs as also by easing them that are heauie laden in pacifying the perplexed conscience Matth. 11. 28. It will be said if Christ beare the burden of our sinnes euery man shall not beare his owne burden Ans. Both be true and may well stand together for Legally euery man is to beare his owne burden the Law requiring personall obedience or satisfaction or both Euangelically Christ our suretie doth beare the burden of them and satisfie the iustice of God for them 1. Pet. 2. 23. Use. Hence we learne first that no man can pay a ransome for his brother or redeeme his soule from death or satisfie the iustice of God for his sinne seeing that euery man by the tenour of the Law is to beare his owne burden and by the Gospel none can be our suretie but Christ. Secondly here we see the nature of sinne that it is a burden to the soule for it is heauier then the grauell of the earth and the sand of the sea It is a burden to the wicked Angels for it waighed them froÌ„ the
he had to liue in the world could not be plentifull in good workes thereby to giue sufficient testimonie of their vnfained faith yet God accepteth a man according to that which he hath and not according to that which he hath not accepting the will for the deede as he accepted the willingnes of Abraham to sacrifice his sonne as though he had sacrificed him indeede Gen. 22. VI. Obiect God doth not proportionate the reward to the worke because he doth reward works which are finite temporall with infinite and eternall punishment Ans. Sinne beeing considered in respect of the act as it is a transient action is finite But in a threefold confideration it is infinite First in respect of the obiect against whome it is committed for beeing the offence of an infinite Maiestie it doth deserue infinite punishment for if he that clippes the Kings coyne or defaceth the Kings armes or counterfaitetâ— the broad seale of England or the Princes priuie seale ought to die as a traytour because this disgrace tendeth to the person of the Prince much more ought he that violates the law of God die the first and second death seeing the breach thereof doth not onely tend to the defacing of his owne image in vs but to the person of God himselfe who in euery sinne is contemned and dishonoured Secondly sinne is infinite in respect of the subiect For seeing that the soule is immortall and that the guilt of sinne and the blot together doe staine the soule as the crimâ—in or skaâ—let die the silke or the wooll and can no more be seuered from the soule then spots from the Leopard it remaineth that sinne is infinite in durance and so deserueth eternall punishment Thirdly it is infinite in respect of the minde desire and intent of the sinner whose desire is still to walke on in his sinnes and except God should cut off the line of his life neuer to giue ouer sinning but to runne on in infinitum committing of sinne euen with greedinesse Thus hauing the meaning of the words let vs come to the doctrine and vse There be two principall reasons which hinder men from beeing beneficiall and liberall to the Ministerie The first is because they thinke all is lost that is bestowed that way The second is because they are afraid lest themselues should want To both which the Apostle makes answer in this place comparing our beneficence in the vpholding maintaining countenancing of the Ministerie to seede to teach vs that as the husbandman doth sow his corne in the ground neuer fearing the losse thereof but hoping for a greater increase not doubting his owne want but assuring himselfe of greater plentie So we in sowing the seedes of good works must neuer dreame of losse or cost considering the more we sowe the more we shall reape we must neuer feare want seeing we shall receiue an hundred fold Mark 10. 30. If men could be perswaded of this that the time of this life is the seede time that the last iudgement is the haruest and that as certenly as the husbandman which sowes his seede lookes for increase so we for our good workes a recompence to the full O how fruitfull should we be how plentifull how full of good works But the cursed roote of infidelitie which is in euery man by nature doth drie vp the sappe of all Gods graces in vs and make vs either bad or barren trees either to bring forth sowre fruits of sinne or no fruit at all but to become vnprofitable both to our selues and others For the reason why men are so cold in their liberalitie so fruitlesse so vnprofitable is because they doe not beleeue the promises of God that he is true of his word that whatsoeuer they giue to the poore or the Ministers of his word they lend vnto the Lord and whatsoeuer they lay out the Lord will restore to them againe Prou. 19. 17. For if they were as wel perswaded of a recompence at the last day as the husbandman is of a haruest they would be more frequent in duties of charitie and more plentifull in good workes then commonly they be Further let it be obserued that though these words be but generally expouÌ„ded in the verse folowing where the Apostle saith He that soweth to the flesh shall of the flesh reape corruption â—e that soweth to the spirit shall of the spirit reap life euerlasting yet are they more particularly and distinctly set downe elswhere in Scripture as 2. Cor. 9 6. He that soweth sparingly shall reape sparingly and he that soweth liberally shall reape liberally that is the haruest shall not onely be answerable to the seede and the reward to the worke but greater or lesse according to the quantitie and qualitie of the worke For euery man shall receiue his reward according to his proper labour 1. Cor. 3. 8. For the more the husbandman sowes the more he doth vsually reape except God blow vpon it in cursing the land as he did the Israelites who sowed much and gathered but little and the lesse he sows the lesse shall his croppe be Euen so the more plentifull we are in sowing the seedes of good workes the more we shall reape and the more sparing we are the lesse shall our haruest be Hence I gather First that there are seuerall degrees of punishmentsin Hell according to the greatnes and smalnes of sinnes for some sinnes are but as moâ—es others as beames Matth. 7. 4. some as gnats others as camells Matth. 23. 24. and therefore some shall be beaten with many stripes some with few and it shall be easier for them of Sodoâ— and Gomortha at the day of iudgement then for them of Capernaum Secondly that there are sundrie degrees of glorie and felicitie in heauen proportionall to mens works for all men doe not sow alike neither are their workes equall but haue sundâ—â—e degrees of goodnes in them and therefore there are answerable degrees of glorie wherewith they are to be crowned This truth is taught elsewhere more plainly as Dan. 12. 3. They that be wise shall shine as the brightnes of the firmament and they that turne many to righteousnes shall shine as the starres for euermore Therefore as there is a greater brightnes in the starre then in the firmament so there shall be greater glorie in one then in another 1. Cor. 3. 8. Euery man shall receiue his reward according to his owne labour therefore seeing all mens labours are not alike their reward shall not be alike This is further confirmed by the parable of the talents Luk. 19. where the master of the seruants doth proportionate his wages to their worke making him that had gained with his talent fiue talents ruler ouer fiue cities him that had gained teâ— ruler ouer tenne And whereas it may be said that all the labourers in the vineyard receiued an equall reward namely a pennie as well as those that wrought but an houre or those that bare the burden and heate of the
reape nothing but corruption death and condemnation contrary to the opinion of some ancient and moderne writers Further obserue here that though there be some that are Neuters in religion luke warme gospellers halting betweene two opinions such as are neither fish nor flesh yet in morall duties there are no Neuters nor mediators for all men are ranged into one of these two ranks either they are sowers to the flesh or to the spirit Here also we see who are true worldlings indeede to wit such as mind earthly things in spending themselues their strēgth and witts vpon the world hauing all their care for it and all their comfort in it in the meane time hauing little or no tast of the ioyes of the world to come because they make their Paradise here vpon earth and neuer looke for any heauen after this life As also who are spirituall men namely such as walke in the spirit who though they liue in the world in these houses of clay yet are not of the world because they set not their affections vpon it but haue their conuersation in heauen where Christ sitteth at Gods right hand This serues first of all to discouer vnto vs our owne estate whether we be indeede carnall or spirituall for if we sow to the flesh that is be alway poring and digging in the earth with the mole setting our affections vpon it not referring the blessings of God to his glorie and the furtherance of the Gospel but to serue our own corrupt desires we are fleshly minded though we pretend this and that and protest neuer so much and continuing in this estate we can expect nothing but the haruest of death and condemnation Whereas on the contrarie side if we sauour the things of the spirit by setting our affections vpon them and seeking those things that are aboue eftsoones lifting vp our hearts by secret groanes and ejaculations for the enioying of them we are spirituall men and shall vndoubtedly in due time reape the haruest of eternall life Secondly this bewraies the paucitie of spirituall men euen where the Gospel is professed and how the world swarmes with multitudes of carnall and fleshly minded men For as in former times before the flood they ate they dranke they bought they sold they planted they built that is wholly addicted and deuoted themselues to these things So in these latter daies which our Sauiour Christ prophecied should be a counterpaine of the former the multitude generally in euery place doe wholly employ and spend themselues in thinking in affecting in talking in seeking in following of worldly things seldome God knowes or neuer minding the kingdome of God or the righteousnes thereof nor practising the Apostles rule so to vse the world as though they vsed it not 1. Cor. 7. 31. Againe here we see how the wisdome of God is counted follie among worldly wise men and how the wisdome of the world is foolishnes before God For if a man sow to the spirit in not following blind reason nor corrupted affection nor fashioning himselfe to the guise of the world nor seeking his owne good so much as the good of others but denying himselfe forsaking all in his affection for the Gospel of Christ and contemning this temporal trash in regard of the heauenly treasure he is accounted in the world but a foole whereas God accounts him truly wise for he is the wise merchant man who hauing found a pearle of great price went and sold all that he had and bought it Matth. 13. 46. For the lesse he laieth vp for himselfe vpon earth the more he treasureth vp for himselfe in heauen and though he seeme to sowe vpon the waters yet after many daies he shall finde it againe Whereas they that minde nothing but the world in sowing to the flesh are reputed wise and prouident men when as God accounts them starke fooles Thou Foole this night shall they fetch away thy soule and thē whose shall those things be which thou hast prouided and then it followeth So is he that gathereth riches to himselfe and is not rich in God For the more they treasure vp riches the more they treasure vp to themselues wrath against the day of wrath Rom. 2. 5. and fatte themselues against the day of slaughter Iam. 5. 5. Lastly we are here warned to take heede of the Deuills sophistrie It is a notable policie one of the cunningest stratagemes the Deuill hath in good things commanded to seuer the meanes from the ende and in euill things forbidden to seuer the ende from the meanes He laboureth to seuer the means from the ende by perswading a man that he may come to the ende though he neuer vse the meanes that he may reape eternall life though he neuer sow the seedes of the spirit in this life But we must know that as he which runneth not at all can neuer gaine the garland he which laboureth not in the vinyard the labourers wages he that neuer sowes can neuer reape So he that runneth not in the race of Christianitie shall neuer attaine the crowne of happines and felicitie he that laboureth not in the Lords vineyard the recompence of reward he that in this life soweth not to the spirit shall neuer after this life reape life euerlasting For we may not dreame of a good haruest without a good seede time of sowing nothing to reape something or sowing tares to reape wheate Againe he seuereth the end from the meanes by perswading men that they may vse the meanes and neuer come to the end that though they sow to the flesh yet they shall not reape corruption Thus he perswaded Eue that though shee did eate of the forbidden fruit yet shee should not die the death nay shee should not die at all but her eyes should be opened and she should be as God himselfe knowing good and euill But we are to be vndoubtedly resolued of this that God hath linked with an yron chain the pleasure of sinne and the punishment thereof that as he that follows a riuer must needes at length come to the Sea so he that followes the course and streame of his sinnes must needes come at the length to the gulfe of eternall destruction 9 Let vs not therefore be wearie of well doing for in due season we shall reape if we faint not In these words the Apostle expounds the fift generall rule appertaining to all sorts of men and in it he ascendeth from the hypothesis to the thesis that is from the particular to the generall shewing that we ought not to faint in any good course either in doing good to them that labour amongst vs and are ouer vs in the Lord and admonish vs nor yet in beeing beneficiall vnto others And this verse dependeth vpon the former as the word therefore doth implie by way of necessarie illation and consequence for seeing that they which continue in well doing in sowing to the spirit shall of the spirit reape life euerlasting v. 8.
boasteth not but onely of his Apostolicall calling and his faithfull discharge thereof to the end he may stoppe the mouthes of the false Apostles Thus to confesse the good things we haue to the glorie of God beeing vrged thereunto is lawfull boasting nay it is sometime necessarie making much for the maintenance of the Gospell as Pauls boasting made much for the good of the Church of Corinth Againe there is a twofold lawfull boasting one before God another before men Rom. 4. 2. Of the former the Apostle speakes in this verse of the latter in the 2. Cor. 12. He gloried not in the testimony of a good conscience before god but onely before men Before God he glorified in nothing but in the sauing knowledge of Christ and him crucified And whereas it may besaide that this his boasting in regard of the false Apostles as also his glorying in the testimonie of his conscience 2. Cor. 1. 12. and in his infirmities 2. Cor. 11. 30. were not in the crosse of Christ. I answer they were for his glorying ouer the false Apostles in teaching freely was in the good and prosperous successe of the Gospel which is the doctrine of the crosse and his glorying in the testimonie of his conscience in that it was washed by the blood of the crosse as Paul speakes Coloss. 1. 20. In his afflictions in that they were the afflictions of Christ and he by them made conformable to him But it will be said that he gloried in his reuelations in his paines and trauell in preaching the Gospel and in the multitude of Churches which he had planted Ans. First he did it beeing vrged thereunto secondly he did it to defend his calling and the credit of the Gospel and therefore this boasting was not vnlawfull nay it was necessarie and in the Lord. For when we are compelled we may confesse the good things we haue if we doe it sparingly and for the edification of others that they may be bettered by our example and that they seeing our good workes may glorifie God our heauenly father Matth. 5. 16. Here we see what glorying is Vnlawfull namely when men ascribe vnto themselues either that which they haue not or more then they haue or as proceeding from themselues their wisdome strength industrie in sacrificing to their owne netts and burning incense to their owne yearne Habac. 1. 16. or in boasting of them without necessarie cause either for their owne vaine glorie as Nebuchodonosor did Dan. 4. or not for Gods glorie as Herod did Act. 12. And if this glorying be so greata sinne surely boasting in wickednes as Doeg did Psal. 52. 1. must needes be most damnable as when the greatest swearers and swaggerers count themselues the best companions the greatest Idolaters and superstitious persons most religious the greatest oppressours surfeters drunkards fighters most valiane and couragious c. Now this may be done three waies either ignoraÌ„tly as wheÌ„ Paul gloried in his cruel persecuting of the Saints before his coÌ„uersion Act. 26. 11. or presumptuously when men glorie in wickednes notwithstanding they be perswaded in conscience that it is euill and then it is the sinne of Sodom Isa. 3. 9. or malitiously to despite God and then it is the sinne against the holy Ghost The second point to be considered in the words is the thing wherein he will glorie called here the Crosse of Christ Sane in the Crosse of our Lord Iesus Christ. The words in the originall translated saue are exceptiue as if he should say I will glorie in nothing except in the crosse of Christ and exclusiue onely in the crosse of Christ and in nothing els Albeit they are sometime aduersatiue as Gal. 2. 16. and Apoc. 21. 27. There shall enter into it no vncleane thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they that are written c. where the words are not exclusiue for then it would follow that some which worke abomination should enter into heauen but aduersatiue as Matth. 12. 4. and Luk. 4. 20. which may serue by the way to cleare the text Ioh. 17. 12. Those thou gauest me haue I kept and none of them is lost but the child of perdition that is but the child of perdition is lost For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I take it are not so well translated by the exceptiue coniunction nisi as by the aduersatiue sed seeing here is no exceptioÌ„ made of Iudas as though he had beene giuen to Christ afterward had fallen away which exposition must needes be made if the words be read nisi filius perditionis Further by the Crosse of Christ the Apostle vnderstandeth synecdochically the all sufficient expiatorie and satisfactorie sacrifice of Christ vpon the crosse with the whole work of our redemption in the sauing knowledge where of he professeth he will glorie and boast For Christ is made vnto vs wisdome righteousnes that as it is written He that glorieth should glorie in the Lord euen to make boast of him all the day long as the Psalmist speaketh And the reason why Paul professeth that he will glorie onely in the Crosse of Christ is because Christ crucified is the treasurie and storehouse of the Church seeing that in him are hid not onely the treasures of wisdome and knowledge Coloss. 2. 3. but of bountie and grace Ioh. 1. 16. and of all spirituall blessings Eph. 1. 3. For first by Christ crucified we haue reconciliation with God remission of sinns acceptation to eternall life Secondly we haue the peace of God which passeth all vnderstanding peace with God with Angels with men with our selues with the creatures Thirdly we recouer the right and title which we had in the creation to all the creatures and blessings of God 1. Cor. 3. 22. Fourthly all afflictions and iudgements cease to be curses and punishments and become either trialls or corrections Lastly death it selfe is no death but a sleepe for all that die in the Lord are said to sleepe and to rest vpon their beddes Isa. 57. 2. Indeede if we looke vpon death through the glasse of the Law it is the very downefall to eternall destruction but if we consider it as it is changed by the death of Christ it is but a passage from this transâ—torie life to eternall life Christ by his death hath taken away sinne the sting of death so that though it seaze vpon vs yet hauing lost it sting it cannot hurt vs. So that in a word in Christ crucified are all things that a man can glorie of If we would glorie in knowledge and wisdome He is the wisdome of the father seeing that all treasures of wisdome and knowledge are hid in him and therefore Paul desired to know nothing among the Corinthians but brist and him crucified 1. Cor. 2. 2. for this knowledge is eternall life Ioh 17. 3. If in the loue and fauour of great men by him we are highly aduanced into the loue fauour of god Eph. 1. 6. If in
be assured that the Scripture is the word of God 31. 33 2 How wee may be assured that the calling of our Pastours is from God 33. 36 3 Of Phariseisme 41. 18 4 Of preuenting and cooperating grace in mans conuersion 51. 9 5 Of a Lye and whether it be alwaies a sinne 62. 22 6 Of the forme and vse of an Oath 65. 14 7 Whether faith may be lost 69. 25 8 Of Satisfaction or restitution 99. 20 9 Of the distinction of Iewes and Gentiles 114. 2 10 Of Iustification at large 116. 6 11 Of Christs Obedience 119. 12 12 Of iustifying faith and apprehension 124. 35 13 How to liue wisely godly iustly sundrie rules 138. 32 14 How Christ liueth in vs and how it may be knowne 145. 15 15 How we liue by faith 149. 24 16 Of Iudging 156. 1 17 Of witchcraft and what a witch is 158. 2. 429. 431 18 Of imputation and imputed righteousnes 175. 16 19 Of the curse of the Law 184. 2 20 That no man can perfectly fulfill the law in this life 186. 35 and 499. 17. 21 The difference betweene the Law and the Gospel 194. 35 22 How Christ became a curse for vs 198. 19 23 Whether all Couenanâ—s are to be kept and how farre forth 208. 7 c. 24 Of the Judiciall â—aw 230. 27 25 Of Baptisme at large 243. 32 26 Of the Parents authoritie in appointing his childs marriage calling 274. 27 27 Of the mysterie of the Fathers sending the Sonne 279. 5 28 How Christ was subiect to the Law 286. 5 29 Of the obseruation of daies 314. 4 30 Of good Ielousie 331. 23 31 Of Polygamie 342. 9 32 Where our mother the Church is to be found ten motiues answered 352. 25 33 Of spirituall bondage 364. 39 34 Of Christian Libertie 366. 12 35 Of Imprecation or cursing 396. 29 36 Of the right vse and abuse of Christian Libertie 400. 12 37 Of brotherly Loue. 403. 11 38 Of Christian peace and concord 408. 14 39 Of the spirit and walking therein 411. 20 40 Of the combate of the flesh and the spirit 415. 38 41 Of Idolatrie 427. 22 42 Of Heresie 432. 21 43 Of Enmitie 435. 3 44 Of Murther 438. 7 45 Of Drunkennes and gluttonie 439. 11 46 Of Long-suffering 445. 2 47 Of Goodnesse 445. 38 48 Of Temperance 448. 3 49 Of Uaine-glorie 454. 35 50 Of Christian reproofe at large 469. 31. c. 51 Wherein the Law and Gospel agree and differ 497. 24 52 Of Merit of workes 594. 31 53 Of the kindes of goodnesse and rules to be obserued therein 588. 1. c. 54 Of obseruing of times 600. 10 55 Whether it be lawfull to compell men to embrace true religion 614. 5 56 Of Inscriptions of Epistles and post-scripts at large 655. 4 A Table of all those places of Scripture which are briefly expounded in this Commentarie Genesis Chap. vers Pag. lin 15 13 213 22 17 1 188 36 17 14 257 3 43 22 440 28 Exodus 4 28 258 3 12 40 213 29 29 10 292 34 Deuteronomie 30 6 188 16 32 4 190 25 I. Kings 15 5 189 9 II. Kings 2 23 362 30 23 25 188 18 II. Chron. 21 2 270 17 Psalmes 40 6 131 33 69 28 378 38 106 31 176 17 139 21 435 6 Proverbs 24 16 105 4 Isai. 64 24 298 4 Ezechiel 33 13 551 25 Matthew 5 22 156 25 5 22 362 14 7 6 472 10 6 10 189 26 10 8 537 10 13 57 5â—0 14 25 35 568 12 28 19 245 34 Marke 9 24 127 5 Luke 1 6 189 11 14 26 435 11 Iohn 3 5 257 10 4 37 551 7 6 45 539 24 13 34 35 494 15 Â Â 496 13 17 12 630 8 Roman 7 18 189 32 8 4 189 40 8 5 205 39 11 32 225 10 13 5 369 22 13 14 267 4 16 18 25 10 16 17 475 16 I. Cor. Chap. vers Pag. lin 5 4 475 31 7 12 5 12 10 8 525 10 II. Cor. 5 17 380 2 5 19 225 7 13 12 475 34 Philip. 2 3 511 6 3 15 188 36 Coloss. 2 8 434 20 3 17 247 26 I. Tim. 1 5 402 39 2 4 270 8 1 9 368 7 5 12 424 15 5 20 485 32 Titus 3 10 487 3 Hebr. 6 4 5 6 462 25 6 6 250 34 10 19 122 1 10 26 462 27 13 17 521 1 Iames. 2 10 377 32 2 24 385 1 2 26 383 39 I. Iohn 3 9 190 10 5 3 190 16 Apocal. 18 6 552 26 21 27 630 3 An exact Table of all particulars contained in this Commentarie The first figure shewes the page the second the line A THe blessing of Abraham came from the cursed death of Christ. 203. 20 Children of Abraham are of two sortes 177. 30 All beleeuers are children of Abraham three waies 177. 33 VVe must doe three things to walk in the steppes of Abrahams faith 178. 20. Of Gods not Accepting the person of man 90. 18 Who are to be Accursed 25. 35 How the church should accurse any man and in what order 26. 2 Admission into the kingdome of grace is either outward or inward 399. 18 Of Adoption 291. 25 In the grace of Adoption there be two acts of God 236. 33 The foundation of our Adoption 264. 35. Adulterie to be punished with death 233. 34 what Adulterie is and how great a sinne 424. 6 Of flying adultery and fornication 426. 6 Two speciall occasions of Adulterie and fornication 427. 4 In that Adulterie fornication c. are workes of the flesh we are taught three things 426. 29 Inordinate affections what 450. 28 Bodilie Affliction to be suffered ioyfully for the profession of the truth 651. 9 Agar figures Ierusalem two waies 345. 20 All put for many 181. 37 Anathema what it is 25. 31 Anger whether any lawfull and when a sinne and the remedie of it 436. 22 Remedies against Anger Obiections answered 445. 8 Apostasie hath fiue degrees 349. 24 What it is to be an Apostle 1. 37 Apostolike authoritie ceased with the Apostles 5. 18 The Apostles doctrine gods immediate word 5. 3 What is the office of an Apostle 68. 5. Application of Christ and his benefits is to be made by certain degrees 371. 30 Apprehension of Christ stands in two things 125. 4 Three grounds of Apprehension 125. 23. Two degrees of Apprehension 126. 25. Arabia where situate 57. 22 Authority of Scripture se Scriptures B Three markes of inward Baptisme 241. 40 Baptisme in the church of Roome no signe of the true church 243. 3. Baptisme taken six waies 243. 37 In the couenant of Baptisme Gods actions are two mans one 248. 2 The endes of Baptisme are foure 249. 11. The efficacy of Baptisme 249. 21 Arguments of Papists Aswered 250. 14. Baptisme doth not abolish originall sinne 251. 20 How baptisme conferres grace 253. 17 Of the necesitie of Baptisme 256. 22. Foure questions of the person that must administer Baptime 257. 30 The grounds of infants Baptisme 260.
seeke deliuerance This conformitie with Christ in his passion is an infallible worke and token of the child of God and a signe that we are crucified with Christ. Againe here we are to take notice of the false faith of many men They can be content to beleeue that Christ was crucified for them but there they make a pause for they doe not beleeue that they are crucified with Christ. Their faith therefore is but halfe a faith and their profession is according For they haue the forme of godlines without the power thereof They thinke that they beleeue the Articles of faith aright but they are deceiued For to beleeue in Christ crucified is not onely to beleeue that he was crucified but also to beleeue that I am crucified with him And this is to know Christ crucified Lastly here we are to consider the abomination of the Church of Rome For it most abuseth that which is the greatest treasure in the world namely Christ crucified For they make a very Idol of him in that they worship him in at and before painted and carued Crucifixes For there is no such Christ in heauen or in earth that wil be present when we pray and heare vs at Crucifixes Againe they giue Latria diuine honour to deuised and framed crucifixes and thus they robbe Christ of his honour Thus much of our Communion with Christ in his passion now followes the second part of preparation namely Abnegation J liue yet not I any more that is I liue a spirituall life yet not as I as a naturall man For in that regard I carrie my selfe as a man crucified or after the manner of a dead man suffering nothing that is in me by nature to raigne in me that Christ alone may liue and raigne in me Here is a notable dutie to be learned we beeing crucified with Christ must carrie our selues as men crucified and that in three respects First in respect of corruption of sinnefull nature For in regard of our sinnes we are to esteeme our selues vnworthie of meat drinke sleepe breathing yea we are to esteeme ourselues to be as vile as any of the creatures vpon earth and we are to denie vngodlines and worldly lusts not suffering any of them to raigne ouer vs. Secondly we must carrie our selues as dead men in respect of the good things that belong to nature as honours riches pleasures friends all which in respect of preparation of minde we must daily forsake for Christs sake not suffering any of them to take place in our hearts Lastly we must be as dead men in respect of our owne reason and will and we must tread them vnder foote making Gods will our wisdome and will and giuing it lordship and dominion ouer vs our owne wills in the meane season lying dead in vs. Thus are we to carrie our selues as dead men and we are to be carefull of it that God may haue pleasure in vs we must forget our owne people and our fathers house Psal. 45. 10. That we may buy the pearle we must sell all we haue our wills our affections and the dearest things in the world He that would liue when he is dead must die while he is aliue and we must now lay out our selues as dead persons Corruption of nature reason and will must be dead in vs that Christ alone may liue and raigne in vs. The third point concerning spirituall life is touching the Originall and well-spring thereof in these words That Christ may raigne in me For the better conceiuing whereof three points are to be obserued The first that Christ is not onely the Author with the father the H. Ghost but also the Roote of life hauing life in himselfe that he may conuaie it to all that beleeue in him He is the true vine and we are the branches Ioh. 15. 1. he is an appointed head to his Church Eph. 1. 22. he is the prince of life Act. 3. 15. he is a quickning spirit 1. Cor. 15. 45. And in this regard is he said to liue in vs namely as a roote in the branch or as the head in the members The second point is that there must be an Vnion with Christ before we can receiue life from him and he liue in vs. If ye abide in me and I in you ye shall bring forth much fruit Ioh. 15. 4. We must be grafted with him before we can be conformable to his death and resurrection Rom. 6. 5. And againe we must be taken out of the wild oliue and set in the true oliue Rom. 11. 24. Thus much Paul signifieth when he saith Christ liues in me Of this coniunction two things must be noted The first that it is a substantiall vnion in that the person of him that beleeueth is vnited to the person of Christ. For we must eate the flesh of Christ and drinke his blood before we can haue life abiding in vs Ioh. 6. 53. and our bodies are members of Christ. 1. Cor. 6. 15. Againe this Vnion is spirituall because it is made by the bond of one spirit 1. Cor. 12. 13. By one spirit we are baptised into one bodie And no man is to maruaile that we on earth should be ioyned to Christ in heauen By ciuill contract man and wife are one flesh though distant many miles asunder why then may not we be ioyned to Christ by vertue of the couenant of grace considering no distance of place can hinder the beeing of the spirit of Christ in vs. The third point is that after this vnion with Christ he must further communicate himselfe vnto vs before we can liue by him and he in vs. To this purpose S. Iohn saith that God hath giuen vs life that this life is in the sonne that he which hath the sonne hath life 1. Ioh. 5. 12. For the conceiuing of this truth two questions may be demanded One in what order Christ giues himselfe vnto vs Ans. Christ first of all giues his flesh and blood that is himselfe and then secondly his gifts namely the efficacie and merit of his death The institution of the Lords Supper sheweth plainly that we are not partakers of the benefits of Christ vnlesse first of all Christ himselfe be giuen vnto vs. The second question is how Christ can be said to liue in vs Ans. He is not in vs in respect of locall presence but by the supernaturall and speciall operation of his spirit 1. Cor. 6. 17. The operation of the spirit is threefold The first is when God imputes the righteousnes of Christ to them that beleeue and withall giues the Right of eternall life and the Earnest of this right namely the first fruits of the spirit Hereupon iustification is called the Iustification of life Rom. 5. The second is Viuification by the vertue of the resurrection of Christ. Phil. 3. 10. And this vertue is the power of the Godhead of Christ or the power of the spirit raising vs to newnes of life as it raised Christ from the death
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