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
things Our first parents not content with their first estate must needes be as God Nadab and Abihu offer sacrifice to God but the fire must be of their owne appointment King Achas will offer sacrifice to God but the altar must be like the altar at Damascus False-teachers beside the doctrine of the Apostles had profound learning of their owne The Iewes beside the written law of Moses must haue their Cabala containing as they supposed more mysticall and excellent doctrine The Papists beside the written word set vnwritten Tradition which they make equall with the Scripture We that professe the Gospel are not altogether free from this fault We like that Christ should be preached but sermons are not in common reputation learned neither doe they greatly please the most vnlesse they be garnished with skill of arts tongues and varietie of reading this curiousnes and discontentment the Lord condemnes when he forbids plowing with the oxe and the asse and the wearing of garments of linsi-wolsie And it is the worst kind of discontment that is in things pertaining to saluation It is called by Paul the itching of the care and it is incident to them that follow their owne lusts The remedie of this sinne is to learne the first lesson that is to be lear ned of them that are to be good schollers in the schoole of Christ and that is to feele our pouertie and in what extreame neede we stand of the death and passion of Christ and withall to hunger thirst after Christ as the bread and water of life Read Isa. 44. 3. Ioh. 7. 37. Psal. 25. 11. the example of Dauid Psal. 143. 6. When the heart and conscience hath experimentally learned this lesson and not the braine and tongue alone then shall men beginne to sauour the things of God and discerne of things that differ and put a difference betwene grace and workes mans word and Gods word and for the working of our saluation esteeme of mans workes and mans word as offols that are cast to dogges Paul addes which is not another Gospel that is though it be an other gospel in the reputation of false teachers yet indeede it is not an other but is a subuersion of the Gospel of Christ. Hēce I gather that there is but one Gospel one in number and no more For there is but one way of saluation by Christ whereby all the Elect are saued from the beginning of the world to the ende Act. 15. 11. 1. Cor. 10. 3. It may be demanded how they of the old Testament could be partakers of the bodie blood of Christ which then was not Answer The bodie and blood of Christ though then it was not subsisting in the world yet was it then present to all beleeuers two waies first by diuine acceptation because God did accept the incarnation and passion of Christ to come as if it had beene accomplished Secondly it was present to them by meanes of their faith which is a subsistance of things that are not seene and consequently it makes them present to the beleeuing heart Againe hence it appeares to be a falshood that Euery man may be saued in his owne religion so be it he hold there is a God and that he is a rewarder of them that come vnto him For there is but one Gospel and if the former opinion were true then so many opinions so many gospels Paul saith that the world by her wisdome could not know God in his wisdome and for this cause he ordained the preaching of the word to saue men 1. Cor. 1. 21. And though he that comes to God must beleeue that he is and that he is a rewarder of them that come to him yet not euery one that beleeues generally that there is a God and that he is a rewarder of them that come to him comes to God for this the deuills beleeue The fourth point is concerning the Authors of this Reuolt and Paul chargeth them with two crimes The first is that they trouble the Galatians not onely because they make diuisions but because they trouble their consciences setled in the gospel of Christ. It may be alleadged that there be sundrie good things which trouble the conscience as the preaching of the law the censure of excommunication the authoritie of the magistrate in compelling Recusants to the congregation I answer these things indeede trouble the consciences of men but they are euill consciences and the ende of this trouble is that they may be reformed and made good But the crime wherewith the false-apostles are charged is that they trouble the consciences of the godly or the good consciences of men Here then is set downe a note whereby false and erroneous doctrines may be discerned namely that they serue onely to trouble and disquiet the good conscience And by this we see the Romane religion to be corrupt and vnsound for a great part of it tends this way Iustification by workes is a yoke that none could euer beare Act. 15. The vowe of single life is as a snare or as the noose in the halter to strangle the soule 1. Cor. 7. 34. So is the doctrine which teacheth that men after their conuersion must still remaine in suspence of their saluation and that pardon of sinne is necessarily annexed to confession in the eare to satisfaction for the temporall punishment of sinne in this life or in purgatory On the contrary the Gospell of Christ as here it appeares troubles not the good conscience but it brings peace and perfect ioy Iohn 15. 11. Rom. 15. 4. And the reason is plaine for it ministers a perfect remedy for euery sinne and comfort sufficient for euery distresse And this is a note whereby the gospell is discerned from all other doctrines whatsoeuer The second crime where with the false-apostles are charged is that they ouerthrow the gospell of Christ the reason of this charge must be considered They did not teach a doctrine flat contrary to the Gospell of Christ but they maintained it in word and put an addition to it of their owne out of the law namely instification and saluation by the workes thereof And by reason of this addition Paul giues the sentence that they peruer◠and turne vpside downe the Gospell of Christ. Vpon this ground it appeares that the Popish religion is a flat subuersion of the Gospell of Christ because it ioynes iustification by workes with free iustification by Christ. The excuse that the works that iustify are workes of grace and not of nature will not serue the turne For if Christ by his grace make workes to iustifie then is he not onely a sauiour but also an instrument to make vs sauiours of our selues he beeing the first and principall sauiour and we subordinate sauiours vnto him But if Christ haue a partner in the worke of iustification and saluation he i◠no perfect Christ. 8. But though we or an angell from heauen preach vnto you otherwise then
kingdome of the Messias was an earthly kingdome and with this opinion the Disciples of Christ were tain â—ed IV. They held that the keeping of the morall lawe stood in externall obedience as appeares by the speeches of Christ reforming their errours Math. 5. 6. 7. chap. V. They maintained a naturall freedome of the will in the obseruing of the law Luk. 18. Lord I thanke thee saith the Pharisie I doe thus thus VI. They held a iustification by the workes of the lawe without the obedience of the Messias Rom. 9. 3. VII Beside the written word and law of Moses they had many vnwritten traditions which they obserued precisely and the obseruation of them was accounted the worship of God Math. 15. 3. 9. Other points they held but these are the principall It may further be demaunded how the Iewes could hold such hereticall damnable opinions and yet be the people of God Answer They had for their parts forsaken God but God had not forsaken them because the Temple was yet standing and the sacrifices with the outward worship yet remained among them In this regard they were still a reputed people of God Againe they are called a people of God not of the bigger but of the better part and the better part was a small remnant of them that truely feared God and beleeued in the Messias Of which sort were Ioseph Marie Zacharie Elizabeth Simeon Anna Ioseph of Arimathia Nicodemus Againe it may be demanded howe the Iewes beeing such a people of God should fall away to so daÌ„nable a religion Answer They neither loued nor obeyed the doctrine of Moses and the Prophets and therefore God in iudgment left them to the blindenesse of their owne mindes and the hardnesse of their own hearts Isai. 6. The like may be our case If we loue and obey not the Gospel more then we haue done our religion may ende in ignorance superstition and prophanenesse as theirs hath done The second thing in Pauls example is his conuersation whereby he liued and conuersed according to his religion The like should be in vs. For the profession of the faith and godly conuersation are to goe together Phil. 1. 27. Faith in the hart is a light and workes are the shining of this light Math. 5. 16. Christ hath redeemed them that beleeue from their vaine conuersation 1. Pet. 1. 18. Heere many of vs doe amisse disioyning faith and good life And this fault is the greater because it is an occasion to our aduersaries to mislike and reiect our religion Pauls conuersation hath two partes his persequution of the church and his profiting in his religion Persequution properly is the afflicting of the people of god for their faith and religion In this we are not to follow Paul but to doe the contrary that is by all meanes to seeke the good of the church After Gods glory immediatly we are to seeke the comming and aduancement of the kingdome of God Now this kingdome is a certen estate and condition of men whereby they stand subiect to the word and spirit of God And this subiection to God and Christ is the propertie of them that be members of the church of God All both rich and poore conferred something according to their abilitie to the building of the Temple which figured the church of God The fault of our times is that we build our selues and our worldly estates and little respect the common good of the church In the persequution of the church by Paul two pointes are to be considered the manner and measure or accomplishment The manner is that he persequuted the church extreamely or aboue measure That which Paul did in his religioÌ„ we must doe in ours The good things that we are to doe we must doe them with all our might Eccles. 9. 10. our dutie is to keepe our hartes in the feare of God and we must doe it with all diligence Prou. 4. 24. It is our duty to seeke gods kingdome and we must take it with violence To enter into life is our duty and we must striue to enter To pray is our duty and we must wrastle in praier Rom. 15. 30. Iosias turnes to God with all his harte The law requires that we should loue God with all the powers of body and soule and with all the strengh of all the powers In earthly things we must moderate our thoughtes cares but spirituall duties must be performed with all our might The accomplishment of persequution is that Paul wasted the church and made hauocke of it Here I consider 2. points what is wasted who is the waster For the first it is the church Here 2. questioÌ„s may be demaÌ„ded the firist is how the church can be wasted Answer In respect of the inward estate thereof which standes in election faith iustification glorification it cannot be wasted In respect of his outward estate it may be wasted that is in respect of mens bodies and in regard of the publike assemblies and the exercises of religion The second question is why God suffers his enemies to wast his owne church Answer Iudgement beginnes in Gods house and his iudgements sometime are very sharpe whether they be inflicted for triall or correction of sinnes past or for the preuenting of sinnes to come As in the bodie sometime there is no hope of life except armes and legges be cut off euen so is it in the church Hence it appeares that there shall be a last iudgement and that there is a life euerlasting in heauen because the wicked man florisheth in this world and the godly are often oppressed The waster of the church is Paul By whome we learne that sinne where it takes place giues a man no rest till it hath brought him to a height of wickednes Hatred hauing entred into Caines heart leaues him not till it haue caused him to imbrue his hands in his brothers bloud Coueteousnes makes Iudas at length to betray his master and hange himselfe Blind zeale makes Paul not only to persequute but also to wast the church Therefore it is good to auoide the first beginnings yea the very occasion of sinne The second part and point in Pauls conuersion is that he profittes in his religion Thus should we profit in the gospell of Christ. It is gods commandement be ye perfect as your heauenly father is perfect that is indeuour to come to perfection All the faith we haue or can obtaine is little enough in the time of temptation Iob that said in his affliction though the Lord kill mee I will still trust in him saith also that God wrot bitter things against him and made him to possesse the sinnes of his youth It is a token that a man is dead in his sinnes when he doth not growe or increase in good things 1. Pet. 2. 2. In this regard great is the fault of our daies for many are wearie of the gospell many stand at a staie without profiting many goe backward The cause
God are imperfect in this life and therefore they are ioyned with many frailties and actions of faith are mixed with sundrie defects and sinnes Now then we are to be exhorted to make a conscience of lying and to speake the trueth from our hearts And there be many reasons to induce vs to the practise of this dutie First it is Gods commandement Iam. 3. 14. Secondly lying is a conformitie to the deuill and by truth we are made conformable to God who is truth it selfe Thirdly we are sanctified by the word of truth Ioh. 17. 17. and guided by the spirit of truth and therefore we are to detest lying and deceit Fourthly truth is a fruit of Gods spirit Gal. 5. and a marke of Gods child Psal. 32. v. 2. he hath the pardon of his sinnes in whose spirit there is no guile and Psal. 15. 2. he shall rest in the mountaine of God who speakes the truth from his heart Lastly destruction is the lyers reward Psal. 5. 6. God will destroy them that speake lies and they must haue their portion in the lake that burnes with fire and brimstone Reuel 22. 15 Thus much of the answer to the obiection now followes the confirmation by oath before God Here it may be demanded how these words can be a forme of swearing Ans. In an oath there be foure things The first is an Asseveration of the truth The second is Cenfession whereby the partie that is to sweare acknowledgeth the power presence and wisdome of God in searching the heart and that he is both witnes iudge of all our doings The third is Invocation of God that he would be a witnesse with vs and to vs that we speake the truth The last is Imprecation that God would be a iudge to take reuenge vpon vs if we lie Now then the forme of an oath is a certen forme of wordes in which not all but some of the principall parts of an oath are expressed and the rest concealed and yet to be vnderstood Ierem. 4. 2. there is the forme of an oath The Lord liueth and here onely confession is expressed The forme of swearing I call God to witnesse to my soule 2. Cor. 1. 23. expresseth the third part namely inuocation The words Ruth 2. 17. The Lord doe thus and thus vnto me is an Imprecation The common forme The Lord thee helpe through Iesus Christ is partly praier and partly imprecation And the forme in this place is directly a confession that God is present to witnes and iudge the truth Thus commonly in all formes of oaths one part is expressed and the rest are infolded Here first we learne that the forme of an oath is to be plaine and direct in the name of God and not indirect or oblique in the name of the creatures Gods name concealed And it is the flat commandement of God Math. 5. 34. It is alleadged that Paul 1. Cor. 15. 31. sweares by his reioycing in Christ. I answer the words of Paul by my reioycing are not an oath but an obtestation for the meaning of his wordes is this that his sorrowes and afflictions which he indured for Christ would testifie if they could speake that he died daily Thus Moses called heauen and earth to witnes without swearing for in an oath the thing by which he sweares is made not onely witnes but also iudge Neuerthelesse it is not vnlawfull to name the creatures in the forme of an oath if they be considered as pledges presented vnto God that he should punish vs in them if we lie Thus Paul sweareth I call God to witnes to or vpon my soule Here they are to be blamed whose common fwearing is by the creatures as by their faith by their troth by the Masse Marie by this bread by this drinke c. Secondly here we learne to vse an oath onely in the case of extremitie namely when a necessarie truth is to be confirmed whē this cannot be don by any reason or proofe to be foūd among men vpon earth then may we flie vnto heauen for proofe and make God our witnes Thus Paul confirmes his owne calling when all other proofes failed And it must further be obserued that in extremities he vseth an oath but seldome This seemes to condemne their wickednes that crie at euery word in their common talke before God before God Thirdly before we sweare we are to vse great meditation consideration and preparation and therefore Paul in swearing vseth a word of attention and saith Behold I speake it before God This condemnes the rash and customable swearing of men in their common talke who also in that they commonly and rashly sweare commonly forsweare themselues In that Paul confirmes his writings by oath it appeares that they are of God For if he had sworne falsly God would haue taken reuenge vpon him and his writings before this which he hath not done Whereas Paul saith Before God I speake it he teacheth vs after his owne example to bring our selues into the presence of God to walke before him as Enoch did Gen. 5. 22. and as Abraham was commanded Gen. 17. 1. and to doe whatsoeuer we doe as in the sight and presence of God and to be afraid to sinne because of his presence This is the true feare of God and this is the right practise of religion 21 After that I went into the coasts of Syria and Cilicia and I was vnknowne by face to the Churches of Iudea which were in Christ. 22. But they had heard onely some say He which persequuted vs in times past now preacheth the faith which before he destroied 23 And they glorified God in me Here Paul answers an other obiection which may be framed thus Though Paul learned not the Gospel of the Apostles at Ierusalem yet might he happily learne it of them in other Churches of Iudea To this Paul answers three things The first is that he went from Ierusalem into Syria and Cilicia The second that he was not knowne in person to the Churches of Iudea but onely by hearsay and he sets downe the report that went of him The third is that the Churches of Iudea did not disgrace and slander him but they glorified God for him Of these in order For the first that Paul went from Ierusalem straight into Syria and Cilicia the regions of the Gentiles there be two causes One because Paul was ordained specially to be the Apostle of the Gentiles Act. 9. 15. Rom. 15. 16. The second because Cilicia was his owne countrey for he was borne in Tarsus a towne in Cilicia and his loue to his countrey no doubt was great For in the like case he could haue wished himselfe to be accursed for his countrimen the Iewes From this first answer I gather two things First if any Apostle aboue the rest be the Pastour and vniuersall Bishop of the Church ouer the whole world it is Paul and not Peter because he specially was ordained to teach and conuert the nations The second is
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
principall that the Messias his Redeemer should descend of his loines And this was the thing which his faith in the promise of God specially aimed at I answer againe that Abraham beleeued not onely the power of God Rom. 4. 21. but also his will which he had reuealed in the promise In thy seede all the nations of the earth shall be blessed Secondly it is alleadged that Christ in the curing of certaine blind men required no more but that they should beleeue his power Math. 9. 28. I answer that the ende of the miracles of Christ was to confirme the certentie of doctrine specially touching his natures and offices And therefore a generall faith touching the diuine power or Godhead of Christ was sufficient for the obtaining of a miraculous cure Thirdly they obiect that saluation is promised to generall faith Rom. 10. 9. If thou shalt confesse with thy mouth the Lord Iesus and beleeue that God raised him from the dead thou shalt be saued That Peters faith was generall Math. 16. 10. Thou art Iesus Christ the sonne of the liuing God That the Eunuchs faith was of the same kind Act. 8. 37. I beleeue that Iesus Christ is the sonne of God Ans. It is a common rule in scripture that words signifying knowledge signifie also the motions and good affections of the heart Psal. 1. The Lord knowes the way of the righteous that is knowes and approoues it 2. Tim. 2. 19. The Lord knowes who are his that is he knoweth and chooseth them Ioh. 17. 2. This is eternall life to know thee the onely God that is to know and acknowledge thee for our God If this be true in wordes of knowledge then much more wordes of beleeuing signifie the good motions and the affiance of the heart Thus to beleeue Christ to be the sonne of God in the places before named is to beleeue that he is God and withall to fixe our affiance on him otherwise the deuills beleeue thus much When Thomas had put his finger in the side of Christ he saide My Lord and my God Ioh. 20. 28. And to this speech of his Christ faith Thou hast seene and beleeued This then is true faith not onely to beleeue that Christ is God but also that he is our God Iustifying faith in true manner is defined thus It is a gift whereby we apprehend Christ and his benefits Ioh. 1. 12. to beleeue in Christ and to receiue Christ are put both for one Ioh. 6. faith is the mouth of the soule whereby we eate the flesh of Christ and drinke his blood Ioh. 17. 8. To receiue the word of Christ to acknowledge it and to beleeue it are put all for one Paul saith that the Gentiles did apprehend the iustice which is by faith Rom. 9. 30. Againe that we receiue the promise of the spirit by faith Gel. 3. 14. This apprehension stands in two things The first is to know Christ as he propounds himselfe in the word and sacraments The second is To applie him and his benefits vnto our selues This application is made by a supernaturall act of the vnderstanding when we beleeue that Christ with his benefits is really ours It may be obiected that faith is a certen confidence whereby we beleeue in Christ and so it is described euen in this text Ans. I. Faith and confidence properly are distinct gifts of God and confidence is the effect or fruit of faith For Paul saith that we haue entrance to God with confidence by faith Eph. 3. 12. And reason declares as much for a man can not put his confidence in Christ till he be assured that Christ with his benefits are his We doe not rest on his goodnes of whose loue we doubt Secondly I answer that confidence beeing a most notable effect of faith is often in scripture put for faith and faith is described by it as it is in this place and yet for nature they are not one but must be distinguished Furthermore the grounds of apprehension must be considered For speciall faith must haue a speciall and infallible ground The grounds are three The first is this In the Gospel God hath propounded generall promises of remission of sinnes and life euerlasting by Christ and withall he hath giuen a commandement to apply the said promises to our selues 1. Ioh. 3. 23. This is the commandement of God that ye beleeue in the name of his sonne Iesus Christ and we cannot beleeue in Christ till we beleeue Christ to be our Christ. Now then a generall promise with a commandement to applie the same to our selues is in effect as much as a speciall promise The second ground is this Rom. 8. 16. The spirit of God testifieth together with our spirit that we are the sonnes of God In this testimonie foure things must be obserued The first that it is sufficient to certifie and assure vs of our saluation For if the testimonie of two or three witnesses establish a truth among men then much more the testimonie of God The second is that this testimonie may be certenly knowne els it is no testimonie vnto vs. The third is that this testimonie is found and perceiued in the vse of the word praier sacraments The last 〈◊〉 that it is especially giuen and felt in the time of great danger and affliction For when by reason of miserie and trouble we know not to pray as we ought then the spirit makes request for vs with groanes that cannot be vttered Rom. 8. 26. And in afflictions Paul saith the loue of God is shedde abroad in our hearts Now then if God giue to them that turne vnto him a testimonie that they are the children of God they for their parts are by speciall faith to beleeue it The third ground is this A speciall faith may be gathered partly vpon things generally reuealed in the word of God and partly vpon sense obseruation and experience the same things beeing reuealed generally in the word and particularly by experience Vpon this ground may we truly conclude the forgiuenes of our sinnes the saluation of our soules on this manner He which beleeueth hath the forgiuenes of his sinnes but I beleeue in Christ saith he which beleeueth therefore my sinnes are forgiuen me The maior or first part is expressed in the Word the minor or second part is found true by experience and by the testimonie of the conscience which is a certen Testimonie For Paul saith This is my reioycing the testimonie of my conscience 2. Cor. 1. 12. And the conclusion is the conclusion of speciall faith If this be not a good and sufficient ground there is almost no speciall faith in the world Lastly we are to consider the degrees of Apprehension and they are two there is a weake apprehension and there is a strong apprehension is there is a weake and a strong faith The weake faith and apprehension is when we endeauour to apprehend This endeauour is when we bewaile our vnbeleefe striue against our manifold doubtings
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
no sinners Secondly they are conceiued in the minde according to the reuealed will of God Rom. 8. 27. 1. Ioh. 5. 14. Thirdly they are diuine and spirituall touching things which concerne the kingdome of God Rom. 8. 5. Desires thus qualified haue the force of a loud crie in the eares of God Psal. 10. 17. God heareth the desire of the poore Psal. 38. 9. All my desires are before thee Psal. 145. 19. He fulfilleth the desire of them that feare of him Isa. 64. 24. Before they crie I will answer that is so soone as a desire of my helpe is conceiued and before it be vttered I will answer That the desires of our hearts are cries it is by meanes of the intercession of Christ. This Intercession is not a vocall but a vertuall praier in that the Sonne of God presents his manhood and his merits before the father in heauen willing as God and desiring as man that the father should accept the said merits for vs. Now this will and desire of the Sonne is of great force with the father It is a Crie in which the father is well pleased and by it the desires of our hearts are Cries in the eares of God Of these desires there be two speciall examples in the scriptures The first is when we are touched in our hearts for our sinnes to flie to the throne of grace and to desire reconciliation with God in Christ. When Dauid did but desire the pardon of his sinnes and therefore purposed in his heart to humble himselfe he receiued pardon Psal. 32. 5. I said I will confesse my wickednes against my selfe vnto the Lord and thou forgauest the punishment of my sinne When the prodigall sonne conceiued a desire to be reconciled to his father with a purpose to confesse his offence before he had vttered his desire he is receiued to mercie Luk. 15. 21. The second example is a desire of Gods presence and protection in common iudgements When Moses stoode at the redde sea in great danger hauing the sea before him and Pharaohs charriots behind him no doubt he lifted vp his heart vnto God but we read not of any thing that he said and yet the Lord saith Why criest thou to me Exod. 14. 15. When Iehosaphat was in great distresse by reason of the armie of the Ammonites confounded in himselfe he saith O Lord we know not what to doe but our eyes are towards thee 2. Chron. 20. 12. and hereupon he obtained deliuerance The vse By this we learne to lay aside formall praying and lippe labour and to learne to lift vp our hearts to God in heauenly sighs and desires for that is indeede to pray It is the very first thing that the child of God doth inwardly to sigh and desire reconciliation with God in Christ and he which cannot doe this is not as yet borne of God Againe many are cast downe in themselues because they see their mindes full of ignorance their wills full of rebellion and subiect to many temptations and they find little goodnes in themselues but they must be comforted by this if they can but groane and sigh vnto God in their hearts for mercie and forgiuenes they haue the spirit of God crying in them Abba and they haue receiued the first fruits of the spirit The desires and cries of our hearts are fruits of the Intercession or crie of the Sonne of God in heauen for vs. Others are grieued because they haue praied long and they find not the fruit of their praiers but if they can pray sighing and groaning in their hearts for grace and mercie let them be content for it is the spirit of grace and praier that makes them sigh and groane And euery sigh of a contrite heart hath a loud crie in the eares of God It falls out often that men in extremitie of danger confounded in themselues know not what in the world to say or doe Ezechias in his sicknes could not say any thing but chatter in his throat and mourne like a doue Isa. 38. 14. Some lie vnder the sword of the enemie others in a tempest are cast ouer shipboard into the sea Now this must be their comfort if they can lift vp their hearts vnto God if they can but sigh groane for his presence and assistance the Lord will heare the petitions of their hearts for the inward sobbes groanes and sighs of repentant sinners are loud and strong cries in the eares of god the father The third point is That the crie of the spirit is directed to God because it makes vs crie Abba father Here first obserue that Praier to Saints and Angels is carnall praier For the praier which is caused by the spirit is direct to the father And good reason for it is the propertie of God to heare the crie of the heart Rom. 8. 27. Some say that the Saints in heauen are with God and that in him they see the desires of our hearts but it is false which they say For the Scripture saith that God alone searcheth the heart 1. king 8. 39. None knowes what is in man but God and the spirit of man 1. Cor. 2. 11. Though Abraham had the sight of God yet is it said Thou art our father and Abraham knowes vs not Isa. 64. 16. And for this cause Inuocation of Saints whether it be called Latria or Dulia is flat idolatrie Againe Praier is to be made to God as he hath reuealed himselfe in the word that is to God who is the father of Christ and in him our father who also sends his spirit into our hearts crying Abba It is an heathenish practise which is also the practise of many among vs to pray to an absolute God that is to God out of the Father Sonne and holy spirit Thirdly here we see that true and spirituall Inuocation of God is a marke of the Church of God because it is a fruit of the spirit of God in them that are the children of God And by this the people of God are noted Act. 9. 14. 1. Cor. 1. 2. and on the contrarie it is the marke of an Atheist not to pray Psal. 14. 4. The last point is the manner of directing our cries to God First of all they are to be directed to him with reuerence as beeing present with vs for to crie Abba is not to speake words into the aire but to direct our hearts to one that is present with vs in all dutifull and childlike manner Thus did Dauid Psal. 119. 58. and Paul Eph. 3. 14. Secondly our cries are to be directed to God with subiection to his will Read the example of Christ Mark 14. 36. and of Dauid 2. Sam. 15. 26. This condemnes the practise of many men Balaam desired to die the death of the righteous but without subiection to God for he would not liue the life of the righteous And many among vs haue often good motions and desires in their minds but there is no soundnes in them
it shewes the way and meanes of attaining saluation Lastly the word of life Act. 5. 20. because it doth not only shew the narrow way that leadeth to eternall life but is in it selfe a liuely word and mightie in operation Heb. 4. 12. For as the powerfull word of God in the beginning did giue beeing to things that were not so the Gospel being the power of God to saluation to euery one that beleeueth doth make new creatures by the immortall seede of the word Make him that taught him q. d. catechized him Yet as before it must be taken generally for any kind of teaching or instruction for so the word is vsed else where in scripture as Luk. 1. 4. Act. 18. 25. Rom. 2. 18. 1. Cor. 14. 19. so that this text giueth vs no iust occasion to speake of the originall manner vse and profit of catechizing Partaker of his goods By goods he vnderstandeth foode rayment lodging bookes and other necessaries without the which a minister of the word cannot followe his calling for Paul calleth these goods according to the common opinion which so iudgeth of them Luk. 12. 19. Soule thou hast much goods laid vp for many yeares Luk. 19. 25. Sonne remember that thou in thy life time receiuedst thy good things Make them partaker That is communicate affoard giue vnto them these temporall things seeing they giue you spirituall Of all his goods Not in giuing all away but imparting to their teachers what they stand in neede of accounting nothing to deare for them The Papists vpon this ground take tithe of all as the Priests did in the Leuiticall lawe wheras Paul speaks nothing of tithes There are foure principall duties which the people are to performe to their Pastor three of them are recorded else where in Scripture The first is to heare them as Embassadours sent of God with reuerence The second is to obey them and submit themselues vnto them in the Lord. The third to loue and honour them for the worke sake The fourth the Apostle speakes of in this place to giue them not onely countenance but also maintenance The reasons of this rule are many and waightie We are bound euen by the bond of nature to maintaine our parents if they be in want because they maintained vs and gaue vnto vs our beeing Paul saith It is an honest thing and acceptable before God for children to recompence their parents and progenitors 1 Tim. 5. 4. Nowe if this be so men are bound by the same right to maintaine their spirituall fathers in Christ that haue begotten them a new by the preaching of the word as Paul saith He trauelled in paine of the Galatians till Christ was formed in them Gal. 4. and that he begat Onesimus in his bonds Philem v. 10. And 1. Cor. 4. 15. In Christ Iesus I haue begotten you through the gospel Hence Paul commendeth the Galatians Gal. 4. 15. for that if it had beene possible they would haue plucked out their cies and haue giuen them him And surely we owe vnto our spirituall parents and fathers in Christ not onely this temporall trash but euen our selues as Paul saith to Philem. v. 19. Aibeit I doe not say vnto thee that thou owest vnto me euen thine owne selfe II. It is a law of nations and a conclusion grounded vpon common equitie that those that watch labour and spend thēselues as a candle to giue light to others and that for the common good of all should be maintained of the common stocke by all And the Lord chargeth all the twelue tribes euen all Israel Deut. 12. 19. Beware that thou for sakest not the Levite so long as thou liuest on the earth III. Euery trade calling and condition of life is able to maintaine them that liue therein as experience shewes therefore we may not thinke that the ministerie beeing the highest calling should be so base or barren as that it cannot competenly maintaine them that attend thereupon IV. The ministers are the Lords souldiers his captaines and standard-bearers and therefore are not to goe a warfare at their owne coste the Lords labourers in his vineyard and therefore are worthie of their wages and ought to eate of the fruit of the vineyard the Lords shepheards set ouer the flocke of Christ to feede his sheepe and therefore ought to eate of the milke of the flocke And seeing it was forbidden that no man should muzzle the mouth of the oxe that treadeth out the come shall we thinke that God would haue those that thresh in his floore and separate the wheat from the chaffe the pretious from the vile to be muzzeled or not to liue vpon their labours for they are worthie double honour that is all honour reuerence helpe and furtherance which labour in the word and doctrine 1. Tim. 5. 17. V. The Ministers are to giue themselues wholly to reading exhortation doctrine and to continue therein 2. Tim. 4. 13 15 16. they are wholly to deuote themselues to the building of the Church and to the fighting of the Lords battells and therefore not to be entangled with the cares of this life 2. Tim. 2. 4. therefore they are to haue their pay and their allowance that so they may attend vpon their callings without distraction VI. It is the ordinance of God as Paul saith 1. Cor. 9. 14. that they which preach the Gospel should liue of the Gospel therefore those that doe not their endeauour and inlarge not their liberalitie to vphold and maintaine the Ministerie in good estate they withstand as much as in them lieth the ordinance of God besides they wast and make hauocke of the Church of God and are guiltie of the blood of all that perish for want of instruction I adde further it is the will of God that the Ministers which labour in the word and doctrine should be plentifully and liberally prouided for yet with moderation that they draw not all mens wealth into their purses as the Pope and Church of Rome haue done into their coffers of whome it is truly verified Religio peperit divitias sed filia devoravit matrem which I prooue from the Leuiticall law for the whole land of promise beeing no bigger in compasse then Wales or the fourth part of England yet yeelded vnto the Leuites at the appointment of God besides the share which they had out of the sacrifices besides tenths first fruits c. 48 Cities with their suburbs It may here be demaunded whether the Ministers of the word are now to be maintained by common contribution and liberalitie of the people or not Ans. We must consider that if the Ministers be sufficiently prouided for by set stipends as by some foundation or by the reuenewes of the Church men are not bound to contribute vnto them and make them partakers of all their goods although in regard of thankfulnes they owe vnto them euen themselues as Paul telleth Philemon but onely such as haue not else
by good example and by gratious speeches seasoned with salt c. as Barnabas did who comming to Antioch and seeing the grace of God that was giuen them was glad and confirmed them therein exhorting them that with purpose of heart they would cleaue vnto the Lord. Act. 11. 22. and for this cause as I take it it is added v. 23. that he was a good man and full of the holy Ghost and faith The Vniting goodnes is likewise to be practised in setting men at Vnitie in reconciling those that are at variance in making peace and amitie where there is nothing but enmitie and dissention for for this cause Christ calleth peace-makers the children of God Matth. 5. 10. because herein they liuely resemble the goodnes of God their heauēly father as any sonne doth resemble any qualitie or propertie in his naturall father for he maketh men to be of one minde in one house Psal. 67. The Communicating goodnes beeing especially vnderstood in this place hath foure degrees First for temporall things we must communicate to the necessities of the Saints Rom. 12. 13. And for spiritual blessings we must remēber the saying of Peter Let euery man as he hath receiued a gift so minister the same vnto others as good disposers of the manifold grace of God 1. Pet. 4. 10. Secondly we must be plentifull in the workes of mercie not contenting our selues with this that we are beneficiall to some in releeuing them in their wants and necessities but we must be rich in good workes 1. Tim. 6. 18. Charge them that are rich in this world that they be not high minded that they doe good and be rich in good works readie to distribute and to communicate We must be like Tabitha or Dorcas who cloathed the poore with the garments which shee made at her owne proper cost and charges Act. 9. 39. and for this cause the holy Ghost giueth this testimonie of her that shee was rich or full of good works almes which shee did v. 36. like to the vertuous woman Prou. 31. 20. who openeth the palme of her hands to the poore and stretched out her hands to the needie like Iob of whome it is said that the loynes of the poore blessed him Iob. 31. 20. Thirdly we must be much in goodnes as the Scripture speaketh of God that is abundant in goodnes in communicating vnto others abundantly those blessings which the Lord hath stored vs withall not onely in louing our brethren for which the Thessalonians are commended that their loue one towardes another did abound but in a liberall supplying of their wants as Paul exhorts the Corinthians that as they did abound in faith and loue so they would abound in rich liberalitie 2. Cor. 8. 7. as good Obadiah did in spending his liuing and venturing his life in hiding an hundred of the Lords Prophets from the furious rage of wicked Iesabel 1. King 18. 13. Lastly we must be exceeding or superabundant in goodnes in exceeding measure if it may be in doing good like the poore widow who had rather want her selfe then be altogether wanting in contribution to the treasurie of the Lords Temple and therefore though it was but two mites which shee cast into the Corban yet Christ preferred it before all the rich mens offerings beeing put together in that they gaue of their superfluitie but shee of her penurie cast in all that shee had euen all her liuing Luk. 21. 4. It is well said by S. Ambrose We must releeue the wants of others according as we are able and sometime euen aboue our abilitie as Paul witnesseth of the Corinthians to their great commendation that to their power beyond their power they were willing 2. Cor. 8. 3. Further in doing good we must obserue these rules I. We must doe good of that onely which is our owne for we may not cut a large and liberall shine of another mans loafe as the common saying is we may not steale from one to giue to another or deale vniustly with some that we may be mercifull to others or robbe Peter to cloath Paul The Lord abhorreth euen burnt offering if it be of that which is gotten by rapine and spoile Esa. 61. 8. and hence it is that Dauid would not offer burnt offering without cost of that which was not his owne 1. Chron. 21. 24. II. We must doe good with chearefulnes and alacritie for God loueth a chearefull giuer 2. Cor. 9. Ambrose saith fitly and finely to this purpose Well-doing ought to proceede from well-willing for such as thine affection is such is thy action Therefore if we giue we must doe it freely otherwise it is no gift for what more free then gift therefore we may not play the hucksters in doing good for that doth most blemish the excellencie of the gift for as Lactantius saith Danda beneficia non foeneranda III. We must so doe good as that we doe not disable our selues for euer doing good but may continue in well doing and as the Psalmist speaketh bring forth more fruit in our age Salomon commands that the streames of our wells should flow to others yet so as that the fountaine be still our owne Psal. 112. 5. A good man is mercifull and lendeth and will guide his affaires with iudgement that is he will so discreetly dispose and order all his actions as that he will keepe himselfe within his compasse so beginning to doe good as that he may continue therefore the wise man saith In the house of the wise there is a pretious treasure and oyntment but a foolish man deuoureth it Prou. 21. 20. All the disciples that were at Antioch sent succour to the brethren which were in Iudea in the great famine that was in the time of Claudius Cesar yet euery man according to his abilitie Act. 11. 29. for according to Pauls rule we must not so giue that others be eased and we our selues pinched 2. Cor. 8. 13. IIII. We must doe all the good we can possibly within the compasse of our callings and hinder all the euill It will be said God whose example we are to follow doth not all the good he can neither doth he hinder all the euill Therefore we are not bound to doe all the good or preuent all the euill we can I answer in this particular we are not to imitate the example of God and that for three causes First because we are subiect to the law Thou shalt not doe euill that good may come of it Rom. 3. 8. whereas God is not bound nor subiect to any Law no not to his owne law but is aboue it and hath power to dispence with it Secondly because he is able to draw good out of euill light out of darknes which we cannot doe Thirdly because God is the Generall good we particular Now there is great difference betwixt these two for it belongs to the nature of the particular good to procure all the good
vnderstood albeit the soule principally be ment because it is the proper subiect of grace for grace beeing a spirituall thing is placed immediately and properly in the spirit or mind of man and in the bodie accidentally where it doth bewray it selfe by outward actions Secondly for that as the seate of grace is in the mind so the sense and apprehension of it is there likewise not in the bodie Thirdly as Theophilact saith Non ait vobiscum quid ita abigens eos à rebus hisce arguensque non à lege bos spiritum sed à gratia accepisse So that it is all one as if he should haue said the grace of our Lord Iesus Christ be with you all as it is Philip. 4. 23. and 2. Thess. 3. 18. as it may appeare by the like for that farewell which Paul giues Timothie in his latter Epistle The Lord Iesus Christ be with thy spirit 2. Tim. 4. 22. is all one with that in his former Grace be with thee 1. Tim. 6. 21. And that salutation Philem. 15. The grace of our Lord Iesus Christ be with your spirit is all one with that Coloss. 4. 18. Grace be with you Hence that phrase and forme of speech in our English Liturgie or Common praier booke though misliked by some and cauilled at by others hath his warrant and ground when the Minister saith The Lord be with you and the people answer And with thy spirit wishing the same to him that he to them that God would be with his spirit that is with him Againe marke how the Apostle as he did beginne with grace chap. 1. 3. so he doth ende with grace to teach vs first of all that our saluation is placed in it alone for the beginning the progresse and the accomplishment thereof for election is of grace Rom. 11. 5. and vocation is of grace 2. Tim. 1. 9. and iustification Rom. 3. 24. and glorification Rom. 6. 23. Secondly that Christ is to haue all the glorie of this grace whereby we are so highly aduanced into the fauour of God both for the beginning continuance and ending without ascribing any part thereof to our selues or any other creature Thirdly that all our salutations and greetings our adieues and fare-wells ought to be grounded in the grace of Christ otherwise they are but carnall and therefore the Apostle biddeth the Christians to salute one another in a holy kisse or as Peter speakes with the kisse of loue 1. Pet. 5. 14. This confutes the Popish Doctors who doe not onely ascribe the beginning of their saluation to themselues in co-working with God in their first conuersion but also the ende and accomplishment of it by workes of condignitie which as they say are meritorious of eternall life Further obserue with what emphasis the Apostle concludes his Epistle First opposing Christ the Lord of the house to Moses who was but a seruant in the house Secondly the grace of Christ to inherent iustice and merits of workes Thirdly the spirit in which he would haue grace to be seated to the flesh in which the Apostles gloried so much Lastly brotherly vnitie one with another implied in the word brethren to the proud and lordly carriage of the false Apostles ouer them The Conclusion In the ende of all it is added in the Greeke and Siriacke copies that this Epistle was written to the Galatians from Rome Which post-script seemes to be erroneous and false for first there is not a tittle in the whole Epistle that giueth the least inkling that it should haue beene written from Rome whereas in all the rest which are written from thence Paul makes mention of his bonds and imprisonment Secondly the varietie of copies argues the vncertentie of it seeing in some copies it is said to haue been sent from Ephesus as Caietan and Hyperius affirme in their Commentaries vpon this place Thirdly Baronius if his authoritie be of any waight in this case affirmeth that it is not likely or credible that it was written from thence But be it graunted that this post-script were true indeede yet it is no part of Canonicall Scripture as not beeing written by the Apostle but added afterwards by the Scribes which copied out the Epistles Neither is this onely true of post-scripts but also of Inscriptions or Titles prefixed before Epistles they are no part of holy writ This may easily be prooued in particular for first touching Post-scripts the Greeke copies agree in this that the first Epistle to the Corinthians was written from Philippi and sent by Stephanas Fortunatus Achaicus and Timotheus when as it is certen it was written from Ephesus For first chap. 16. 5. he saith He will come to them when he shall go through Macedonia Therefore Paul was not then at Philippi a chiefe citie in Macedonia Secondly in the 19 of the same chapter he saith All the Churches of Asia salute you which shewes plainly that when Paul writ this Epistle he was at Ephesus in Asia not at Philippi in Europe Thirdly v. 8. he saith he will abide at Ephesus till Pentecost therefore he was not then at Philippi Fourthly that it was written before the tumult in Ephesus raised by Demetrius and his complices and so consequently before his comming to Philippi as also that it was sent by Timotheus and Erastus it is manifest v. 10. of that chapter beeing compared with Act. 19. v. 21 22. Lastly the Syriacke translatour agreeth with me in affirming that it was written from Ephesus and so doth Baromius Annal. tom 1. pag. 494. l. 39. Againe the post-script of the 2. to the Corinthians hath it was written from Philippi of Macedonia and sent by Titus and Luke whereas the Rhemists if we may giue any credit to their testimonie who elsewhere make titles part of the Canonicall scripture say it was written at Troas as it is thought And Baron annal â—om 1. pag. 590. l. 51. Antuerp thinkes it was written at Nicopoli vpon this occasion that in his former Epistle from Ephesus promising to come vnto theÌ„ as he passed through Macedonia coÌ„ming not 1. Cor. 16. he doth in this excuse himselfe 2. Cor. 15 16 17. compared with the 2. Cor. 7. 5. Neither is it a good reason to prooue that Titus carried this Epistle as it is in the postscript because Paul saith he sent Titus to them and another with him 2. Cor. 8. 18 22. and 12. 18. for Paul speakes of Titus his comming vnto theÌ„ before that time neither may it be thought that Tâ—tus was sent the second time vnto them considering that departing from Macedonia and taking Titus with him he left him in Creete See Cesar Baron annal tom 1. Antuerp p. 591. l. 40. Besides the Rhemists controll the subscription of the first Epistle to the Thessalonians which hath it thus The first Epistle to the Thessalonians written from Athens For in their preface they are bold to affirme that it seemeth rather to haue bin written at Corinth then