For Christ in his Sacrifice Satisfaction intercession merit admits no corriuall or associate All actions of his are perfect in their kind and neede no supplie This againe must teach vs to content our selues with Christ alone and not to set vp any thing with him or against him This is the safest and the surest course A certen Papist writeth to this effect that we Protestants in our iustification cleaue only to the bodie of the tree and that the Papists cleaue both to the bodie and the branches And I say againe it is the safest with both the hands to cleaue to the bodie of the tree and he that with one hand laies hold vpon the bodie of the tree and with the other staies himselfe vpon the branches â—in great danger of falling The second conclusion of Paul is that to set vp any thing out of Christ as a meritorious cause of saluation and to place our iustification in it either in whole or in part is indeede the seruice of Idols And the reason is plaine For this is to set vp something in the place and roome of Christ and men put a confidence in that which they make a cause of their owne saluation The doctrine then of Iustification by works is a doctrine that maintaines idolatrie for if they iustifie we may put our trust in them and if we put our confidence in them we make idols of them That works may merit at Gods hand they must not onely be sanctified but also deified The distinction vsed of the Papists of Latria and Dulia that is of worship and seruice falls to the ground They say they giue worship to God and seruice to Angels and Saints It is a toie For here Paul condemnes the very seruice to heathen gods and the seruice of the rudiments of the law is the Apostasie of the Galatians And to giue seruice or worshippe to any thing are all one The third conclusion of Paul is that they which haue giuen their names to God and Christ must not returne to any thing that they haue forsaken or ought to forsake He that puts his hand to the plough must not looke backe he that goes to the land of Canaan must not looke backe to Egypt We in England haue bin long deliuered from the superstition of Poperie and we must not so much as dreame of any returne It is a common fault among vs that in outward profession we cleaue to Christ yet in affection and practise we cleaue to the world and walke after the lusts of our owne hearts This is in shew to goe forward but in deede to turne backe againe But our dutie is in thought conscience will affection word and deede to go on forward and no way to goe backe Vers. 10. In the former verse Paul sets downe the Apostasie of the Galatians in generall tearmes saying How turne ye againe to the Elements of the world In the 10. verse he shewes what these Elements be Ye obserued daies and moneths and times and yeares By daies are meant Iewish Sabbaths by moneths the feasts obserued euery moneth in the day of the new moone By times some vnderstand the feast of the Passeouer the feast of Pentecost and the feast of Tabernacies But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies seasons or fit times for the doing of this or that busines So is it translated Act. 1. 7. It is not for you to know the times and seasons It was the manner of the Gentiles to make difference of times in respect of good or bad successe and that according to the signes of heauen And it is very likely that the Galatians obserued daies not onely in the Iewish but also in the heathenish manner By yeares are meant euery seuenth yeare and the Iubelie yeares which the Galatians obserued after the fashion of the Iewes Againe there is a fourefold kind of obseruation of daies one naturall the other ciuill the third Ecclesiasticall the fourth superstitious Naturall is when daies are obserued according to the course of the sunne moone Gen. 1. 14. thus day follows night and night followes day and euery yeare hath foure seasons spring sommer autumne winter And the obseruation of these times is according to the law of nature Ciuill obseruation is when set times are obserued for husbandrie in planting setting reaping sowing for houshold affaires and for the affaires of the commonwealth in keeping of faires and markets c. And thus to obserue daies is not vnlawfull Ecclesiasticall obseruation of times is when set daies are obserued for orders sake that men may come together to worship God these daies are either daies of thanksgiuing or daies of humiliation Of daies of thanksgiuing take the example of the Iewes Hest. 9. 26. who obserued yearely the feast of Purim for a memorie of their deliuerance In like manner they appointed and obserued the feast of Dedication and it seemes that Christ was present at Ierusalem as an obseruer of this feast Ioh. 10. 22. And thus for orders sake to obserue certaine daies of solemnitie is not forbidden Superstitious obseruation of daies is twofold Iewish or heathenish Iewish when set daies are obserued with an opinion that we are bound in conscience to obserue them and when the worship of God is placed in the obseruing of this or that time Heathenish when daies are obserued in respect of good or bad successe Now then to come to the point the intent of Paul is onely to condemne the Iewish manner of obseruing of daies in these words Ye obserue daies moneths yeares and the heathenish manner in these words ye obserue seasons Against this interpretation the place of Paul may be obiected Rom. 14. 6. He that obserues the day obserues it to the Lord. Ans. Indeede Paul in these words excuseth the Romanes that obserued daies and saith that their intention was to obserue them to the honour of God and this he saith because as yet they were not fully instructed touching Christian libertie but withall let it be remembred that in mild sort he notes this to be a fault in them when he saith that they were weake in faith Now the case was otherwise with the Galatians because they obserued daies after they had bin informed touching their libertie in Christ and withall they placed their saluation in part in the obseruation of daies and thus they mixed the Gospel with the law And therefore they were iustly to be blamed Againe it may be obiected that now in the time of the new Testament we in religious manner obserue the Lords day Ans. Some men both godly and learned are of opinion that the Lords day was appointed by the Apostles for orders sake and that it is in the libertie of the Church to appoint the Sabbath vpon any other day in the weeke because they say all daies without exception are equall and they adde further that when the publike worship of God is ended men may then returne to their labours or giue themselues to recreation
on the Lords day But this doctrine seemes not to stand with the fourth commandement It seemes to be a truth more probable that euery seauenth day in the weeke must be set a part in holy rest vnto God for this is the substance of the fourth commandement And it is also very probable that the Sabbath of the new Testament is limited and determined by our Sauiour Christ to the Lords day For Paul and the rest of the Apostles obserued the first day of the weeke for a Sabbath day Act. 20. 7. and he saith Whatsoeuer ye haue heard and what ye haue seene in me that doe Phil. 4. 9. Againe it was the decree or constitution of Paul that the collection for the poore should be the first day of the weeke at Corinth now this collection in the Primitiue Church followed preaching praier sacraments and it was the conclusion of all other exercises in the assemblie 1. Cor. 16. 2. And this first day of the weeke is called the Lords day Apoc. 1. 11. and it is so called because it was dedicated and consecrated to the honour of Christ our Lord. And who is the author of this Dedication but Christ himselfe the Lord of the Sabboth It is alleadged that the Sabbath and the commandement touching the Sabbath is Ceremoniall and vpon this ground they take libertie keep no Sabbath at all But the truth is that the commandement touching the Sabbath is not wholly Ceremoniall It may be the first words Remember the Sabbath day to sanctifie it and the words In it thou shalt doe no manner of worke c. are spoken of the Iewes Sabbath but the wordes Sixe daies shalt thou labour and the seuenth day is the Sabbath of the Lord thy God are morall and containe a perpetuall truth Therefore the words of Paul must be conceiued with an exception of the Sabbath day which is the seuenth day in euery weeke which day Christ hath limited by his Apostles to the Lords day The vse This text of Paul discouers vnto vs a great part of the superstition of the Popish Church in the obseruation of holy daies First beside the Lords day they appoint many other sabbaths whereas it is the priuiledge of God to appoint an ordinarie day of rest and to sanctifie it to his owne honour Secondly they bind mens consciences to the obseruation of their holy daies which Paul here forbids and Col. 2. 16. Thirdly they place the worship of God in the obseruation of their holy daies but God is worshipped in vaine by mens precepts Matth. 15. Fourthly they place a great holines in their festiuall daies more then in other daies Fiftly they dedicate many of their holy daies to the honour of Saints and Angels whereas the dedication of ordinarie and set daies is a part of diuine or religious worship Lastly their holy daies for number are more then the festiuall daies of the Iewes and thus they bring people into their old bondage nay to a greater bondage then euer the Iewes indured in respect of daies and times It may be said that the Church of the Protestants obserue holy daies Ans. Some Churches doe not because the Church in the Apostles daies had no holy day beside the Lords day and the 4. commandement inioynes the labour of sixe daies Indeede the Churches of England obserueth holy daies but the Popish superstition is cut off For we are not bound in conscience to the obseruation of these daies neither doe we place holines or the worship of God in them but we keepe them onely for orders sake that men may come to the Church to heare Gods word And though we retaine the names of Saints daies yet we giue no worship to saints but to God alone And such daies as contained nothing in them but superstition as the conception and assumption of the virgin Marie we haue cut off Thus doth the Church with vs obserue holy daies and no otherwise Indeede the ignorant multitude among vs faile greatly in the obseruing of daies For they greatly solemnise the time of the birth of Christ and then they keepe few or no markets but the Lords day is not accordingly respected and men will not be disswaded from following of faires on that day Againe to obserue daies of good bad successe according to the constellations of the heauens is an heathenish fashion to be auoided For it is here condemned in the Galatians Here therefore we must be put in minde not to obserue the planetarie houres for men suppose that the houres of the daie are ruled by the planets and hereupon that some houres are good and luckie as they say and some vnluckie that men are taken with planets and borne vnder vnluckie planets But these are heathenish conceits Neither must we respect our Horoscope or the time of our birth and the constellation of the heauens thē as though we could hereby know what should befall vs to the end of our daies And we must not put difference of daies as though some were luckie vnto vs and some vnluckie according to the course of the starres The like I saie of the Criticall daies that is the 7. and the 14. daie after that a man beginnes to be sicke For they are groūded vpon the aspects of the moone which are not to be regarded And the Climactericall years are not to be obserued as dangerous and dismall The obseruatiō of the signes is of the same nature For the 12. signes are nothing els but 12. parts of the first mooueable which is but a supposed heauen Therefore there is no danger in the thing but in our conceit We are to feare God and not to feare the starres neither are we to make differences of daies in respect of them as though the affaires we take in hand should prosper the better or the worse in respect of their different operation Gods commandement is Feare not the signes of heauen Ierem. 10. 2. And good reason For no man can by learning knowe the operation of the starrs because their lights and operations are all mixed togither in all places vpon earth and therefore no obseruation can be made of this or that starre more then of this or that hearbe when all hearbes are mixed and compounded togither Againe the operation of the starres is by their light and light hath no operation but in heat or cold moisture or drinesse In this respect though we may well obserue the full and the change of the moone it is foolishnesse to ascribe the regiment of our affaires to the starres they beeing matters contingent which depend on the will and pleasure of man Lastly it is a great ouersight to hold sundrie of the starres to be malignant and infortunate in respect of vs whereas they are the creatures of God and their light serues for the good of man In a word we are not to make difference of daies neither in respect of holines nor in respect of good or badde successe V. 11. I am afraid
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
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
the multitude among vs place their religion in comming to the Church in outward hearing in receiuing the sacrament in some kind of formall praying These things may not be condemned but the power and life of religion lies not in these things Wherefore we must not stand vpon outward painted shewes but looke what thou art betweene God and thy selfe that onely art thou in religion Thou praiest in the church but thou maist deceiue the world in this Tell me dost thou pray at home dost thou pray in thine owne heart vnto God by the spirit of praier then thou praiest indeede If thou canst approoue thy heart vnto God for any act of religion then is it done indeede els not Remember this Furthermore Paul here teacheth that our after proceedings in religion must be answerable to our first beginnings in the spirit And hence we may be aduertised of many things First here we must take notice of the follie of Popish religion For it beginnes in Gods mercie and the merit of Christ and it ends in our merits and satisfactions Secondly we must take notice of the common sinne of our times For in the practise of our religion we are deceiued We are not now that which we haue bin twentie or thirtie yeares agoe For now we see the world abounds with Atheists Epicures libertines worldlings newters that are of no religion and sundrie that haue heretofore shewed some forwardnes beginne to faulter and stagger and to looke an other way This is not to begin and ende in the spirit but to end in the flesh We are betime to amend this fault least if our former zeale be turned to present lukewarmes God in in his anger spue vs out Yong men must here be aduertised as they grow in yeares and stature so to grow vp in good things that both the first beginning and the after proceedings may be in the spirit Thus did Christ increase in grace as he increased in stature Lastly aged persons that haue begunne in the spirit must looke that they grow vp in the graces of the spirit more then others that they may end in the spirit It is said of the angel of Thiatira that his loue seruice and workes were moe at the last then at the first Reu. 2. 19. the same should be saide of all aged persons They which are planted in the house of God bring forth fruit in their old age Psal. 91. 16. It is the commendation of the old man that by reason of his manifold experience he knowes the father more then others 1. Ioh. 2. 14. It is the praise of Anna that shee continually serued God in fasting and praier beeing 80. yeares old When the outward man decaies the inward man should be renewed I speake all this the rather because aged persons are much wanting in this dutie For none commonly are so ignorant in the things of God as they they begin in the spirit but the affections of their hearts vsually end in the loue of this present world But they must be warned that as they goe before others in age so must they also exceede in the graces of the spirit We vse to say of children God make them good old men and it is well said An old man is to be regarded but specially a Good old man who is more to be respected then twentie of younger yeares Now aged persons when they grow in age and not in the spirit they loose their honour for age is a crowne of glorie when it is found in the way of righteousnes Prov. 16. 31. Let them therefore pray with Dauid Forsake me not O Lord in mine old age Psal. 71. 9. 4. Haue ye suffered so many things in vaine if so be it be euen in vaine The interrogation haue ye is as much as ye haue Because the question in this place counteruailes a speech affirmatiue And the wordes carrie this sense Ye haue professed the Gospel and ye haue suffered many afflictions for the same but now haue ye reuolted from the Gospel and therefore all your former sufferings are void or in vaine The words if they be in vaine are a limitation or qualification of that which was saide before and they carrie this sense Whereas I haue said that your sufferings are in vaine I speake it not simply but with some hope of your repentance which if it be then that which would be in vaine shall not be in vaine In this verse Paul sets downe a second reason to prooue the proposition of his first argument on this manner If ye receiued the spirit by my doctrine then is my doctrine true and ye fooles in reuolting from it For by this meanes the things which you suffered well ye now suffer in vaine The vse When Paul saith Haue ye suffered c. he signifies vnto vs the estate and condition of all beleeuers in this life that they must be bearers and sufferers The reason To this are we called 1. Pet. 2. 21. for we are called to resigne all reuenge to God and therefore of our selues to be bearers and sufferers Math. 5. 39. Resist not euill And we are called to imitate the passion of Christ who suffered beeing innocent and beeing reuiled reuiled not againe Moreouer it is for our good that we should beare and suffer 1. Pet. 1. 6. and Psal. 119. 71. It may be demanded What if my cause be good must I then suffer Ans. Yea. The better thy cause is the better are thy sufferings they are blessed that suffer for righteousnes Paul commends himselfe by the multitude of his sufferings 2. Cor. 11. 13. Againe it may be demanded how long we must suffer Ans. Euen to the shedding of our blood if it be for the resisting of sinne Heb. 12. 4. Lastly it may be saide how shall we be able to doe this Ans. God is faithfull and will not lay on vs more then we shall be able to beare 1. Cor. 10. 3. By this we are admonished not to make a reckoning in this world of pleasure and delight as though the Gospel were a Gospel of ease and as we vse to say a gospel made of veluet but euery one of vs must take vp his owne crosse Luk. 9. 23. If thou wilt be my disciple denie thy selfe take vp thy crosse that is the particular affliction and miserie which God laies on thee Againe if in this world we must be sufferers by condition then in dissentions and differences we may neither giue nor take the chalenge but must be content to beare and put vp wrongs and abuses Lastly in these daies of our peace we must looke for daies of triall and affliction For as yet we haue suffered little for the name of Christ. The haruest of the Lord hath bin among vs more then fourtie yeares therefore no doubt the time of threshing fanning and grinding comes on that as the Martyr said we may be good bread to the Lord. And that we may be able to suffer for the name of God we must
pray for this gift at Gods hand For power to suffer is the gift of God Phil. 1. 29. and we must obserue the commandement of God not to feare the terrours of men Reu. 2. 10. 1. Pet. 3. 14. And for this cause we must as Peter saith sanctifie God in our hearts beeing assured by our faith of the presence protection and prouidence of God When Paul saith Haue ye suffered so many things he shewes that we must endure manifold miseries in this life Iacob said to Pharao his daies were few and euill Many are the afflictions of the righteous Psal. 34. 20. Christ saith Take vp thy crosse euery day Luk. 9. 23. and thereby he signifies that euery new day that comes ouer our heads we must looke for a new crosse And for this cause it is not enough to be patient for a fit but we must shew all patience and long suffering and that with ioyfulnes Col. 1. 11. When Paul saith Haue ye suffered so many things in vaine he signifies that our sufferings are of great vse vnlesse our sinnes be the hindrance It may then be demanded what is the vse of our sufferings The Papists answer that in our baptisme or first conuersion Christ sufferings doe all abolish the whole fault and punishment but if we sinne after our conuersion then they say Christs sufferings abolish the fault and the eternall punishment and our owne sufferings abolish the temporall punishment But this doctrine leslens and obscures the mercie of God and it must be obserued that Paul holds all their sufferings to be in vaine that seeke remission of sinnes or iustification in any thing out of Christ. Now we for our parts make fiue other vses of our sufferings First they serue for triall of men that it may appeare what is hidden in their hearts Deut. 8. 2. Secondly they serue for the correction of things amisse in vs. 1. Cor. 11. 23. Thirdly they serue as documents and warnings to others specially in publike persons thus Dauid suffers many things after repentance for his murther and adulterie Fourthly they are markes of adoption if we be content to obey God in them Heb. 12. 7. Lastly they are the troaden and beaten way to the kingdom of heauen Act. 14. 23. When Paul saith If they be in vaine we are to obserue his moderation He reprooues and terrifies the Galatians yet so as he is carefull to preserue the hope of mercie in them and the hope of their amendment in himselfe The like hath bin the practise of the Prophets Ionas preacheth yet fourtie daies and Niniuie shall be destroied but withall he addes It may be the Lord will repent and turne from his fierce wrath Ion. 3. 9. Peter saith to Simon Magus Thou art in the gall of bitternes but withall he addes Pray God that the thought of thy heart may be forgiuen thee Act. 8. 21. See the like Ioel 2. 14. and Amos 5. 15. And thus are Ministers of the Gospel to delay and qualifie their reproofes and censures 5 He therefore that ministreth to you the spirit and worketh miracles among you doth he it by the works of the law or by the hearing of faith These words are a repetition of the second verse whence the exposition must be fetched The words and worketh miracles among you are added and they carrie this meaning That God gaue to the Galatians not onely the spirit of adoption but also other extraordinarie gifts of the spirit as to speake with strange tongues to cure diseases and such like Repetitions in Scripture are not idle but of great vse and signifie vnto vs the necessitie of the thing repeated and the infallible certentie of it The substance therefore of this verse must carefully be remembred and that is this Ye receiued the spirit by my doctrine therefore it is true and of God The argument is of great vse For by it we come to an infallible assurance of the Certentie of the Scriptures and of true religion deriued thence The Galatians are now reuolted from Pauls doctrine and they erre in the foundation and yet Paul saith in the time present He that ministreth the spirit vnto you Hence it appeares that falls of infirmitie in the child of God doe not vtterly extinguish the spirit but onely grieue or make sadde the spirit Againe Paul here teacheth that God is the onely and proper author of miracles For he that ministreth the spirit worketh miracles namely God A miracle is a worke aboue the strength of natureâ— therefore it can be effected of none but the author of nature It may be obiected the Apostles Prophets and others had a gift to worke miracles Iosua commanded the sunne to stand Ios. 10. 12. and Elias commanded fire to come downe from heauen 2. king 1. Ans. God neuer gaue to any man power to worke and effect a miracle either mediately or immediately The gift was the faith of miracles The faith was grounded vpon reuelation and the reuelation was that God himselfe would worke such or such a miracle when they praied commanded or imposed hands Men therefore properly are but the mouth of God and messengers to signifie what he will doe Againe it may be obiected that the deuill can worke miracles Ans. He can worke a wonder or things extraordinarie in respect of the ordinarie course of nature Thus he caused fire to fall from heauen and he caused vlcers to arise in the bodie of Iob and that true vlcers And this he did by the force of nature better knowne to him then all the world But as for a true miracle that exceedes the strength of nature he cannot possibly doe it no not Christ himselfe as man though he be exalted aboue all men and angels By this we see that they are deceiued who thinke that the deuill can make raine thunder and lightning Indeede when the matter of raine and thunder is prepared by God he can hasten it and make it more terrible but raine and thunder he cannot make for that is indeede as much as any miracle Againe it is a falsehood to thinke that Alchimists are able to turne baser mettals into gold For it is a worke of creation to turne a creature of one kind into a creature of an other kind It is also as foolish to imagine that witches by the power of the deuill are able to turne themselues into catts and other creatures None can doe this but God that made the creature Here againe we see the vse of miracles that is to confirme doctrine in the Apostolike Churches That their vse is further to confirme doctrine euen at this day it cannot be prooued Lastly here in the Galatians we see what an easie thing it is to fall from God from our faith and allegiance to him They were taught by Paul they had receiued the spirit of adoption they were enabled to worke miracles and yet for all this they fall away to an other Gospel They must be a looking glasse to vs. In peace we
and the markes of true religion which for his substance was known not onely to the Apostles but also to the Prophets and Patriarks So ancient is the true way of life and the doctrine of iustification by faith without workes Papists plead antiquitie for their religion but in vaine for the proper points and heads of their religion were taken vp since the daies of Christ some 200 yeares after some 400. some 600. some 800. some a thousand and some 1400 yeares after The third point is the speach or testimonie it selfe In thee shall all the Gentiles be blessed In thee that is in thy seede Christ Gen. 22. 18. who is in thy loynes into whome the Gentiles are ingrafted by faith and consequently into thee For they are the seede of Christ Isa. 53. 10. who is the seede of Abraham Againe here it is said All the Gentilis but Gen. 17. 4. Abraham is called the father not of all but of many nations Ans He is the father of many in respect of his fleshs and he is a father of all the Gentiles in regard of his faith Againe it is vsuall in scripture to put the word All for many Rom. 5. 15. 18. And the benediction here mentioned comprehends all the spirituall graces of God as vocation iustification glorification Eph. 1. v. 3. The vse In that the Lord saith All the nations shall be blessed in Abraham hence I gather that the nation of the Iewes shal be called and conuerted to the participation of this blessing when and how God knowes but that it shall be done before the ende of the world we know For if all nations shall be called then the Iewes Againe that which was foretold to Abraham is verefied in our eyes For this our English nation and many other nations are at this day blessed in this seede of Abraham Vpon the consideration of this we are admonished of many things First we are to giue to God great thankes and praise that we are borne in these daies For many Prophets and great Kings desired to see that which we see and could not obtaine it Secondly we must euery one of vs in our hearts amend and turne to God and vnfainedly beleeue in Christ that we may now in the acceptable day be partakers of the promised blessing The Lord saith Gen. 22. 18. In thy seede all the nations of the earth shall be blessed or blesse themselues because they shall vse all good meanes that they may be filled with the blessings of God Thirdly we must blesse all doe good to all and hurt none for we are heyres of blessings 1. Pet. 3. 8. Lastly we must here marke our comfort if we truly turne to God and beleeue in the holy seede of Abraham all things shall goe well with vs God shall blesse them that blesse vs and curse them that curse vs. Gen. 12. 3. The ninth verse is the conclusion of Pauls answer and it is in effect and substance one and the same with v. 7. and it signifieth that all men that be of Abrahams faith though otherwise forrainers and Gentiles to Abraham shall be partakers of the same blessing of God with him It may be said How shall we haue the same blessing when we haue not the like faith Ans. god respects not the greatnes of our faith so much as the truth of it And if faith erre not in his obiect that is if we make Christ crucified our Redeemer and ioyne nothing to him if there be further a will to beleeue and to apprehend Christ with care and constancie to increase in faith and a purpose not to sinne God will accept this true and honest will for the deede 10 For as many as be of the works of the law are vnder the curse For it is written Cursed is euery one that continues not in all things written in the Law to doe them In these wordes Paul sets downe a second reason whereby he prooues that not onely the Iewes but also the Gentiles are blessed as Abraham was by faith And the reason is drawne from the contraries thus They that are of workes that is that looke to be iustified by workes are vnder the curse Therefore they that are of faith are blessed or iustified with Abraham Moreouer Paul addes the proofe of this second reason in the next words and it is framed thus They which fulfill not the law are cursed they which are of works fulfill not the law therefore they are accursed Whereas Paul saith that they are vnder the curse that will be of workes we see the whole world almost walkes in the way of perdition it is a conclusion of nature that we must be saued and iustified by our works The young Prince in the Gospel said Good master what must I doe to be saued The Iewes would not be subiect to the iustice of God but they estâ—blished their owne righteousnes of the law Rom. 10. 3. Our common people and they that should be wise say they looke to be saued by faith but indeede they turne their faith to workes For what is their faith surely nothing els as they say but their good meaning or their good dealing or their good seruing of God Hence againe it followes that the Papacie or Popish reli gion is the way to perdition in that it prescribeth and teacheth iustification by workes On the contrarie our religion is the safest and surest from daunger because it teacheth the free iustificatioÌ„ of a sinner by the blood of Christ. And this makes the Papists in the day of death to renounce iustification by their workes Steuen Gardiner a bloodie persecutor beeing on his death bed told of free iustification by the blood of Christ said You may tell this to me but doe not open this gappe to the people One of late in a publike execution of iustice said he would die a Catholike and withall he added that he looked to be saued onely by the passion of Christ. In the proofe of the reason three things are to be considered What the curse is who are cursed and when The curse is eternall woe and miserie and it is either in this life in the end of this life or in the life to come The curse in this life is either within man or without him The curse within man is manifold In the minde there is ignorance of God of our selues of true happines and of the means to attaine to it Againe there is a great difficultie with much paine to learne and retaine things to be learned and retained And this is a curse of God vpon our minds In the conscience there are manifold accusations terrours and feares arising vpon euery occasion and they are flashings as it were of the fire of hell vnlesse they be quenched in this life by the blood of Christ. In the will there in an inclination to all manner of sinnes without exception Againe there is hardnes of heart whereby the will of man is vnpliable to that which is good vnlesse
it be renewed In the bodie there are more diseases then the Physitians bookes can expresse and as many diseases as there be in vs so many fruits of sinne there are Ioh. 5. 14. The curse without vs is threefold The first is a spirituall bondage vnder the power of the deuil who by reason of sinne works in the hearts of vnbeleeuers Eph. 2. 2. and hath the power of death Heb. 2. 14. The second is an Enmitie of all the creatures with man since the fall And this appeares because when God receiues vs to be his people he makes a couenant with all creatures in our behalfe Hos. 2. 18. The third containes all losses calamities miseries in goods friends good name Read Deut. 28. The curse in the end of this life is death which is the separation of bodie and soule Rom. 5. 13. and death in his owne nature is a fearefull curse and the very downefall to the pitte of hell The curse after this life is the second death which is separation of bodie and soule from God with a full apprehension of the wrath of God And if the paine of one tooth or finger be oftentimes so great that men rather desire to die then liue how great then shall the paine be when all the parts of bodie and soule shall be tormented And the eternitie of this death increaseth mans miserie If a man might suffer so many yeares as there are drops in the sea and then haue an end it were some comfort but when that time is expired man is as farre from the end of his woe as euer he was This in summe and substance is the curse here mentioned and it were to be wished that men would more thinke speak of it then they doe then would there be more conscience of sinne The next point is who are cursed Ans. They which doe not all things written in the law Here is an Item for them that will keepe some commandements but not all Herod would doe some things at the motion of Iohn Baptist but he would not leaue his incestuous marriage with his brothers wife Mark 6. 20. There be at this day that are very forward in good things yet some of them will not leaue their swearing some their lying some their vncleannes some their vsurie But God will not part stakes with man he will haue all or none He that breakes one commandement is guiltie of all Iam. 2. And there is good reason that he which obaies should obey in all For where God renewes he sanctifies throughout and fills them with the seede of all grace that they may performe obedience according to all the commandements of the law Againe he is cursed that doth not all things which the law prescribeth or if he doe them yet doth not continue in all So then he is cursed that breakes the law but once and that onely in one thought for such an one doth not continue in all things Now then O sinnefull man what wilt thou doe to auoid the curse for thou hast in thought word and deede broken the law Doest thou thinke to appease the wrath of God with gold and siluer the whole world and all things therein are the Lords And thou maist not thinke to hide or withdraw thy selfe from the presence of God for all must come and appeare before his tribunall seat in their owne persons Neither may we thinke to escape because God is mercifull for he is as iust as mercifull What wilt thou then doe to escape this horrible curse when thou hast done all thou canst doe thou canst no way helpe or releeue thy selfe The onely way of helpe is this Thou must flie from this sentence of the law to the throne of grace for mercie instantly asking seeking knocking at the gate of mercie for pardon of thy sinnes And that thou maist be incouraged to this dutie consider with me that at thy first Purpose to amend and to turne vnto God thy sinnes are pardoned in heauen Dauid saith Psal. 32. 5. I thought I will confesse my sinnes against my selfe and thou forgauest me Marke the speech I thought The prodigall child Luk. 15. vpon his purpose to returne to his father before he had indeed humbled himselfe in word was receiued to mercie When Dauid said I haue sinned Nathan in the name of God said Thy sinne is forgiuen thee It may be thou wilt say the curse is absolute Ans. The threatnings of the law must be vnderstood with an exception which the Gospel makes on this manner The Law saith cursed is the transgressour and the Gospel saith Except he repent Ionas preached yet fourtie daies and Niniuie shall be destroied yet withall he addes an exception It may be the Lord will repent of his fierce wrath Ion. 5. 9. Againe thou wilt say my sinnes are very grieuous therefore I feare I shall not escape the curfe Ans. Forgiuenes is promised without any limitation to any number or kinds of sinne onely the sinne against the H. Ghost excepted Therefore appeale with boldnes in thy heart to the throne of grace intreat for forgiuenes as for life and death and thou shalt escape the curse The third point is when is a sinner accursed Ans. In present in the time of this life For the Lord saith not he shall be accursed but he is accursed There be among vs whome no sermons or exhortations will amend and such persons thinke themselues without the reach of any danger For they thinke the time is very long to the last iudgement But they are deceiued touching themselues For God with his owne mouth hath giuen the sentence that they are accursed there remaines nothing but the exequution The halter is alreadie about their neckes and there remaines nothing but the turning of the ladder Nay the exequution is alreadie in blindnes of minde and hardnes of heart He that beleeues not is alreadie condemned Ioh. 3. Lastly a memorable conclusion of Paul is here to be obserued That it is impossible for any man within himselfe for the time of this life to fulfill the law of God For Paul here takes it for a confessed and graunted conclusion otherwise his argument will not hold which must be framed on this manner He which fulfills not the law is cursed he which is of workes fulfills not the law therefore he is accursed I further prooue it thus If we could fulfill the law we might be iustified by the law but no man can be iustified by the law or by workes therefore no man can fulfill the law Againe Paul saith Rom. 7. 14. that the law was spirituall requiring inward and spirituall obedience and that he was carnall and therefore not conformable to the law that he was sold vnder sinne that when he would doe good euil was present that he carried about him the bodie of death And all this he saith of himselfe about twentie yeares after his owne conuersion Such as our knowledge is such is our loue to God and man Now we
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
others Lastly in that spirituall men especially the holy men of God and ministers of his word are the Lords surgeans to bind vp the broken and raise those that are fallen as also his physitians to restore those that are in a spirituall consumptioÌ„ of grace we ought to make great account of theÌ„ haue them in singular loue for their worke sake 1. Thes. 5. 19. For if we must honor the bodily Physitian as Syracides saith Eccles. 38. vers 1. who cureth but the diseases of the bodie how much more ought we to honour spirituall physitians which cure the spirituall maladies of our soules The fourth and last point is the manner how we must restore laid downe in these words in the spirit of meekenesse Meekenes is the setling or quieting of the minde freeing it from perturbation especially in repressing the reuengeful affection A meeke and quiet spirit are ioyned together 1. Pet. 3. 4. A notable example hereof we haue in Moses who beeing prouoked in stead of anger shewed meekenes It further makes a man to yeeld of his right and not to prosecute the matter in rigour and extremitie and so it is opposed to seueritie 1. Cor. 4. 21. Shall I come vnto you with arodde or in loue and the spirit of meekenesse Hence ariseth another propertie it bridleth the tongue and the outward man either by silence as Christ being prouoked waâ— dumme and opened not his mouth Isay 53. 7. was silent and answered not a word Luk. 23. 9. or by a soft and gentle answer which asswageth wrath Pro. 15. 1. There is great reason why men should restore their brethren in all meekenesse for without it there is nothing but swelling and faction but troubles and tragedies Againe as meekenesse is necessarie for euery Christian Coloss. 2. 12. Tit. 3. 2. so it is most necessarie for him that would fruitfully and effectually reprooue Hence it is that the Apostle commands vs to Instruct theâ— in meekenesse that are contrarie minded 2. Tim. 2. 25. Motiues to inforce this dutie are these First the exhortation and example of Christ to be followers of him 1. Cor. 11. 1. who was lowly and meeke Math. 11. 29. for he waâ— ledde as a sheepe to the slaughter and like a lambe dummâ— before his shearer so opened he not his mouth Isa. 53. 7. When he was reuiled reuiled not againe when he suffered he threatned not 1. Pet. 2. 23. as it may appeare by that meeke answer If I haue euill spoken beare witnesse of the euill but if I haue well spoken why smitest thou me Ioh. 18. 23. Paul hath no stronger argument to exhort the Corinthians then by the meekenesse and gentlenesse of Christ. 2. Cor. 10. 1. Secondly it is a vertue which God doth make great account of 1. Pet. 3. 4. A â—eeke and quiet spirit is before God a thing much set by Thirdly God hath made excellent promises to them that are of a meeke and humble spirit that he will guide them in iudgment and teach them his waies Psal. 25. 9. That they shall be hid in the day of the Lords wrath Zeph. 2. 3. That they shall inherit the earth Math. 5. 5. Fourthly consider the comfortable effects the good that comes thereby A soft meeke and milde answer turneth away wrath Prou. 15. 1. Meeke and gentle behauiour heapeth coles of fire vpon our enemies head Rom. 12. 20. A soft toâ—gâ—e breaketh the bones Prou. 25. 15. See the example of Gideon appeasing the Midianites Iudg. 8. 1. c. and Abigail pacifying Dauid 1. Sam. 25. Fiftly without meekenesse we cannot sauingly heare the word either read or preached Iam 1. 21. It is further said we must restore in the spirit of meeknes The word spirit is added because it proceeds from the spirit of god who is both the worker and continuer thereof as on the contrarie the spirit of iealousie Numb 5. 14. the spirit of errour 1. Ioh. 4. 6. the spirit of vncleanesse Zach. 13. 2. the spirit of giddines Isa. 19. 14. the spirit of slumber Isa. 29. 19. are so tearmed because they proceede from a wicked spirit So quicke motions sudden perturbations strong affections proceeding either from the spirit of God or of SathaÌ„ are tearmed by the name of spirit Hence we learne that the holy Ghost is author not onely of meeknes but of all sanctifying graces and therefore is called the spirit of wisedome and vnderstanding the spirit of counsell and strength the spirit of knowledge and of the feare of the Lord Isa. 11. 2. Secondly this teacheth vs that all true vertues are wrought onely by the operation of Gods spirit in vs for though there be diuersities of gifts yet it is the same spirit 1. Cor. 12. 4. and therfore the vertues of the Heathen are but glittering sinnes Thirdly that when we see the gifts or graces of God in our selues or others we returne all the praise and glory to God from whome they proceede ascribing nothing to our selues Fourthly this shewes to whome we must haue recourse in our neede namely not to the virgin Marie nor any Saint who stand in as great neede of the fauour of God as our selues but to God alone who is the fountaine of grace Ierem. 2. 13. Lastly in that the spirit is set before meekenesse it shewes that the spirit of God is present with his graces to inspire them to cherish and increase them Therefore the commandement Quench not the spirit 1. Thess. 5. 19. is to be obeyed if we will retaine the graces of God Thus much of the dutie The reasons vsed by the Apostle to enforce this dutie follow to be considered they are two The first is implyed in the word Brethren which is of great force to perswade vs to vse moderation lenitie and gentlenesse Abraham could vse no stronger argument to pacifie Lot then this Let there be no strife betweene thee and me for we are brethreÌ„ Gen. 13. 8. Moses vsed it as a motiue to accord two Ebrewes Sirs yâ— are brethren why doe you wrong one to another Act. 7. 26. For it is a shame that those whome nature hath so neerely conioyned should be so farre disioyned in affection But the reason beeing taken from spirituall brethren such as are not onely brethren in the flesh but also in the Lord hauing the same God for their father the same Church for their mother Christ for their elder brother beeing begotten by the same immortall seede washed by the lauer of one newe birth conglutinate by the sinewes of the same faith nourished by the milke of the same word is so much the stronger by how much grace is a straiâ—er bond then nature therefore Paul would haue vs restore one another in the spirit of meekenesse because we are brethreÌ„ Nay persons excommunicate are not to be accounted as enemies but to be admonished as brethren 2. Thess. 3. 15. The reason why men vse no more mildnesse in their reproofes is because they forget themselues to
we shall see nothing in our selues but the vgly shape of Satan cleane defacing the image of God and that in vs there dwelleth no good thing as Paul saith of himselfe Rom. 7. 18. that there is nothing but vanitie in our mindes rebellion in our wills a confused ataxie in all our affections transgression in our liues The viewing of our hearts and liues in the Law and the considering of our wretched estate in that we are vnder the fearefull curse which is a thunderbolt annexed to euery breach thereof will driue vs out of all conceit of our selues from our selfe-loue and selfe-liking nay it will make vs goe out of our selues not onely to denie our selues as Christs commands but euen to abhorre our selues repenting in dust and ashes as Iob did chap. 42. 6. causing vs to become flat nothing in our selues that we may be something in Christ as Paul saith 1. Cor. 3. 18. Let no man deceiue himselfe If any man among you seeme to be wise in this world let him be a foole that he may be wise Secondly when we feele our selues to be tickled with the itching humour of selfe-loue and selfe-liking arising from our hidden corruption either in regard of outward gifts or inward graces we must make our owne euills sinnes blemishes imperfections for there is no man but hath one or other a soueraigne remedie against it and so as it were driue away one poison with another As to call to minde some great deformitie that is in our bodies some great infirmitie that is in our minde some crosse or miserie in our outwarde estate some vile and abominable sinne which we haue committed and the horrible punishment to the which we are lyable by reason thereof and no doubt but the serious consideration of these or any of these wil be auaileable to nippe pride in the bud kill the serpent in the shell and in so doing we shall with the Peacocke now and then cast our eyes downeward to our feete the fowlest and vgliest things we haue and not alway stand in admiration of our gay feathers glorious traine Thirdly we must consider that the things for which we looke so high and swell so in our owne conceits are not our owne but lent vs for a time For what is there that thou hast not receiued whether in gifts of bodie or graces of minde nay whether thou speake of soule or bodie it selfe and if thou hast receiued it why boastest thou thy selfe as though thou haddest not receiued it what vanitie is it for a man to be proud of another mans garment or for a woman to boast of her borrowed haire The wicked persecutors of the Church are reprooued for sacrificing to their nets and burning incense to their yarne Hab. 1. 16. Further we must consider we haue not onely receiued them but that we haue so receiued them as that they are not our owne with which we may doe what we list but talents lent vs for a time and left with vs to employ ouer which we are but stewards and bayliffes not lords or masters and that we must be countable for the smallest gift euen the least farthing how we haue got it kept it bestowed it the time will come when it shall be saide vnto thee Giue an account of thy stewardship Luk. 16. 2. Therefore we ought not so much to be puffed vp with the greatnes of our talents as to be humbled with the consideration of the strict reckning that God will require at our hands seeing that of him to whome much is committed much shall be required Fourthly to the end we may auoid this ouerweening of our selues let vs compare our selues with the maiestie of God in whose sight we are but as silly wormes crawling vpon the ground nay in comparison of whome we are lesse then nothing and vanitie it selfe Consider that to him eneâ—y knee doeth bowe of things in heauen in earth and vnder the earth and thou wilt not be so conceited of thy selfe that a sillie man doth crouch vnto thee that to him euery tongue doth confesse and sing his praises the blessed angels crying continually Holy Holy Holy Lord God of Sabboth heauen and earth are full of thy glorie and then a short blast of winde or popular applause shall not so easily puffe thee vp like an emptie bladder or carrie thee away as it did Herod Act. 12. But to omit this odious comparison betwixt a fraile mortall man and the glorious euerliuing God there beeing no comparison betwixt finit and infinit let vs neuer compare our selues with our inferiours but with our superiours and betters who are eminently aboue vs in euery gift and blessing of God in regard of whose honours and preferments we are but base and contemptible in regard of whose knowledge we are but children and know nothing in regard of whose riches we are but beggars and haue nothing For as Dauid when he beheld the wonderfull frame of the heauens those glorious creatures the sunne the moone and the starres by and by made this vse of it to himselfe to consider his owne vilenes in regard of them What is man that thou are mindfull of him or the sonne of man that thou visitest him So when we compare our selues with others that are as farre aboue vs as the heauens are aboue the earth whose gifts and graces doe as farre excell ours as the bright sunne-shine the dimme candle light we cannot chuse but be abashed and confounded in our selues acknowledging that there is no such cause why we should so magnifie our selues aboue others and nullifie others in comparison of our selues 4 But let euery man prooue his owne worke and then shall he haue reioycing in himselfe onely and not in another Here the Apostle laieth downe another remedie against selfe-loue and ouerweening of our selues and it is the fift and the last of which I purpose to entreat and it stands in proouing and examining of a mans owne worke by it selfe without comparing it with an others mans worke and withall in the approouing of it vnto God Let euery man approoue his owne worke And he giues two reasons why euery man ought to approoue his owne workes vnto God to consider them absolutely in themselues and not relatiuely in respect of others the first reason is in this verse then shall he haue reioycing in himselfe onely and not in another the second in the next verse for euery man shall beare his owne burden Touching the remedie Let euery man prooue his owne worke The word translated prooue signifieth also to approoue as Rom. 14. 22. Blessed is he that condemneth not in himselfe in the thing that he approoueth 1. Cor. 16. 3. Whosoeuer ye shall approoue or allow of by letters And so the word is vsed in English when we say such a one is to prooue a will that is approoue it The word in this place I take it may be vnderstood in both senses to prooue our
highest heauen and made them fall like thunderbolts into the lowest hell To man for as Dauid saith it is like a griâ—â—ous burden too heauie for him to beare Psal. 38. 4. To God for the hypocriticall and ceremoniall seruice of the Iewes was such a burden vnto him that he was wearie to beare it Isa. 1. 14. Behold I am pressed vnder you aâ— a cart is pressed that is full of sheaues Amos 2. 13. To the creatures who groane vnder this burden beeing by mans sinne subiect to vanitie and corruption Rom. 8. 20 21. Hence it followeth then that those which feele not the waight burden of their sinnes are dead being aliue as Paul speaks in another case 1. Tim. 5. 6. Thirdly we are not to wonder that sinne beeing so heauie a burden should be made so light a matter by carnall men for it is a spirituall burden and therefore no maruell though it be not â—elt of them that are all flesh and no spirit Fourthly this shewes that the more a man doth feele the burden of his sinnes the greater measure of grace and spirituall life he hath and the lesse he feeleth it the more he is to suspect himselfe that the graces of God doe wane and decay in him For corruption is not felt by corruption but by grace therfore the more a man doth feele the burden of his owne corruptionâ— the more grace he hath Fiftly by this we see that the greatest part of the world are dead in their sinnes in that they haue no sense nor feeling of this heauie burden There is indeede great crying out of the stone in the reynes because it is felt to be a great â—orment to the bodie but there is little or no complaining of the stone in the heart because men want spirituall life and sense to discerne it All men can take pittie vpon a beast if he lie vnder his burden and will be readie to helpe him vp againe But all haue not the like sight and sense of the spirituall burden of sinne not sympathy of the miserie of their brethren groaning vnder it Sixtly whereas Paul saith Euery man must beare his owne burden he meeteth with the prophanenesse and Atheisme of our time when men make a mocke at the day of iudgement the strict account that euery man is to giue for himselfe The Iewes were woont to â—east at the threatnings of God denounced by the Prophets and to call the visions of the Prophets oâ—us Iehouae the burden of the Lord in a merriment vsing it aâ— a by-word Ierem. 23. 34 36 38. Thereby signifying that the threats of God were but vaine bugs or scarre-crowes which might perhaps terrifie children but could not hart them The like prophanenesse infidelitie atheisme hath crept into the mindes of many who otherwise proâ—esse the Gospel which they testifie by their speeches in saying they are sure sinne is nothing so ougly hell is not halfe so hotte nor the deuill halâ—e so blacke as preachers say they are or if they be they are sure they shall not goe loaden alone with the burden of their sinns but shall haue coÌ„pany shall perhaps abide the brunt as well as their fellows But alas they know not that the burdeÌ„ of sinne is intollerable that it will eternally presse theÌ„ down to the gulâ—e of hell that they shall neuer be able to be ridde or eased of it Seuenthly we are here admonished to take heede of euery sinne for there is no sinne so small but hath his waight and such a waight as will presse downe to the bottomlesse pit Ro. 6. 23. And though some be greater then others and sinke a maÌ„ deeper into condemnation yet many small sinnes will as easily condemne as a few great Like as sands though but small in quantitie yet beeing many in number will as soone sinke the ship as if it were laden with the greatest burden Eightly seeing the guilt and punishment of sinne is so heauie a burden we are to ease and disburden our selues thereof And that we may doe this we must labour to feele the intollerable waight of it pressing and oppressing the conscience Therefore as those who in their sleepe are troubled with the Ephialtes or mare feeling as it were a great mountaine lying vpon them and pressing them down would giue all the world the waight might be remooued So we feeling the waight and burden of our sinnes are to labour to be disburdened and eased thereof this we shall doe by our repentaÌ„ce toward God and faith in Christ. Math. 11. 28. Come vnto me all ye that are wearie and laden and I will ease you ver 6. Let him that is taught in the word make him that hath taught him partaker of all his goods In these words the Apostle laieth downe an other rule touching the maintenance of the ministerie and competencie of allowance for the ministers of the word for it seemeth that the ministrie among the Galatians was at that time much neglected at least not so respected as it ought In handling of the rule I will first shewe the meaning of the words secondly the reasons of the rule thirdly the obiections against it lastly the doctrine and vses that are to be gathered from it The meaning Let him that is taught The word translated taught signifieth him that is catechized or taught familiarly by word of mouth or liuely voice as when children are taught the first principles of religion But here it hath a larger signification as Oecumenius hath well obserued for him that is any way taught and instructed whether it be in the first principles and rudiments or in points of greater difficultie whether plainely and familiarly as catechizers vse to doe or more profoundly for the instruction of the learned Taught in the word What needes this addition may some say is there any catechizing without the word Answ. The Apostle addeth in the word to shew that he meaneth not so much the doctrine of Christian religion contained in the scriptures as the doctrine of the Gospel which by an exoche or peculiar excellencie is called the word Act. 16. 6. They were forbidden of the holy Ghost to preach the word in Asia which is expounded v. 10. to be the preaching of the Gospel Thus it is vsed Act. 14. 25. when they had preached the word in Perga Mark 4. 14. The sower soweth the word And so in sundrie other places And it is further called the word of the kingdome Matth. 13. 19. because it teacheth what is the kingdom of grace and glorie and because it beeing beleeued or as the Apostle speakes beeing mingled with faith in our hearts doth make vs freedenizens of the kingdome of grace in this life and doth aduance vs to the kingdom of glorie in the life to come Secondly it is called the word of God because he is the author of it and no creature man or angel 1. Thess. 3. 13. Thirdly the word of saluation Act. 13. 26. because
neighbour let my wife grind vnto another man and let other men bow downe vpon her Iob 31. 10 11. Use. First here we see the iustice of God in awarding the last sentence nay his bountie and seueritie his bountie in recompencing men aboue their deserts his seueritie in punishing sinners according to their deserts For as he will denie any thing in iustice that denied to Diues a droppe of water to coole his tongue Luk. 16. 24. 25. so he will recompence any thing in mercie that will recompence a cuppe of cold water Math. 10. 42. This integritie in iudgement without partialitie is signified by the white throne Reu. 20. 11. and it serues as a patterne and example for all Iudges and Magistrats to follow in laying iudgement to the rule and righteousnes to the ballance Esa. 28. 17. that is in hearing causes indifferently and determining equally examining them as it were by line and square as the mason or carpenter doth his worke The Grecians placed Iustice betwixt Leo and Libra thereby signifying that there must not onely be courage in executing but also indifferencie in determining The Egyptians expresse the same by the hieroglyphicall figure of a man without hands winking with his eyes whereby is meant our vncorrupt Iudge who hath no hands to receiue bribes nor eyes to behold the person of the poore or respect the person of the rich And before our tribunalls we commonly haue the picture of a man holding a ballance in one hand and a sword in the other signifying by the ballance iust iudgement by the sword execution of iudgement For as the balance putteth no difference betweene gold and lead but giueth an equall or vnequall poise to them both not giuing a greater waight to the gold for the excellencie of the mettall because it is gold nor a lesse to the lead for the basenes of it because it is lead So they were with an euen hand to way the poore mans cause as well as the rich But it is most notably set out by the throne of the house of Dauid mentioned Psal. 122. 5. which was placed in the gate of the citie towardes the sunne rising in the gate to signifie that all which came in and out by the gate of the citie might indifferently be heard the poore as well as the rich and might haue accesse and regresse too and from the iudgement seate Towards the rising of the sunne in token that their iudgement should be as cleare from corruption as the sunne is cleare in his chiefest brightnes Secondly this confutes the common opinion of the Schoolmen who as they truly affirme that God rewardeth his Elect supra meritum aboue their desert so they erroniously teach that he punisheth the reprobate citra condignum lesse then they haue deserued For God powreth vpon the wicked after this life the full violls of his wrath punishing them in the rigour of his iustice without all mercie not onely according to their works in regard of the nature and qualitie but in respect of the measure and quantitie Lastly this doctrine seriously considered and thought vpon that we shall drinke such as we brew reape such as we sow and that men shall haue degrees of felicitie or miserie answerable to their workes answerable to the kind of their worke to the quantitie and qualitie thereof will make vs more carefull to auoid sinne and to be more plentifull in good workes then if with the Papists we should teach iustification by workes Againe in that euery one shall reape as he soweth that is shall be rewarded not according to the fruit and successe of his labour but according to his labour be it more or lesse better or worse it serues first of all to comfort the ministers of the word which are set ouer a blinde ignorant people who are alwaie learning and neuer come to the knowledge of the 〈…〉 th they must not be discouraged thogh after long teaching there be little knowledge or amendment after much paines 〈◊〉 little profiting but rather a coldnesse a backewardnesse a declâ—ning in all sorts and degrees They must remember that if their Gospell beeing deliuered with such simpheitie with such assiduâ—tie with such euidence and demonstration of the spirit be hâ—d at is hid to them that perish in whome the God of this world hath blinded the mindes of the infidells that the glorious Gospel of Christ should not shine vnto them 2. Cor. 4. 3 4. Besides let them consider that though they seeme to labour in vaine to spend their strength in vaine and that their words take no more effect then if they were spoken in the winde yet that their iudgement is with the Lord and their worke with their God Isa. 49. 4. remembring that God wil giue to euery man according to his worke according to the kind the quantitie the qualitie thereof and not according to the fruit or successe of his worke It may serue also as a cordiall to euery man that is painfull faithful in his calling thogh neuer so base seruile as to a shepheard which watcheth his flock or a poore drudge that atteÌ„ds vpon his masters busines he is to coÌ„fort himselfe with this that though he see no great good that comes by his labour and trauel yet if he be obedieÌ„t to him that is his master according to the flesh in all things not with eye-seruice as men-pleasers but in singlenes of heart seruing God and whatsoeuer he doth doing it heartily as to the Lord and not to men let him know and assure himselâ—e that of the Lord he shall receiue the reward of inheritance Coloss. 3. 22 23 24. And the promise is more generall Eph. 6. 5. Know ye that whatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free It serueth further as a comfort against inequallitie whereas the wicked flourish in all manner of prosperitie and the godly lie in contempt and miserie for the time shall come when euery one shall reape euen as he hath sowne When God will punish the sinnes of the reprobate with eternall torment according to their deserts and crowne the good workes of his seruants with an eternall waight of glorie aboue their desert for pietie shall not alway goe vnrewarded neither shall impietie alway goe vnpunished for as the Psalmist saith The patient abiding of the righteous shall not perish for euer And againe doubtles there is a reward for the righteous doubtlesse there is a God that iudgeth the earth Againe this condemneth the damnable opinion of Atheists who thinke all things come to passe by nature or fortune and that doomes day is but a dreame and that sticke not to say It is in vaine to serue God and what profit is it that we haue kept his commaÌ„dements and that we haue walked humbly before the Lord of boasts as though good workes should neuer be rewarded nor sinne punished albeit the Lord hath said Behold