A COMMENTARIE OR Exposition vpon the fiue first Chapters of the Epistle to the Galatians penned by the godly learned and Judiciall Diuine M. W. PERKINS Now published for the benefit of the Church and continued with a Supplement vpon the sixt Chapter by RAFE CVDWORTH Bachelour of Diuinitie ALMA MATER CANTA BRIGIA HINC LVCEM ET POCVLA SACRA Printed by IOHN LEGAT Printer to the Vniuersitie of CAMBRIDGE 1604. TO THE RIGHT HOnourable right vertuous and most truly religious Lord ROBERT Lord RICHE Baron of Leeze c. Grace and peace THE holy Scriptures Right Honourable giuen by diuine inspiration and penned by the holy men of God Prophets Apostles and Apostolike writers not by priuate motion but as they were guided by the holy Ghost are not onely commended by God and left vnto the Church as a pretious depositum carefully to be kept in their integritie for which cause the Church is called the ground and pillar of truth 1. Tim. 3. 15. nor to be defended onely by the sword of the Magistrate against Heretikes Schismatikes and men of scandalous life in which respect he is called and that truly Custos vtriusque tabula But also to be the piller and foundation whereon to rest our faith the touch-stone of truth the shoppe of remedies for all spirituall maladies an anker in the blasts of Temptation and waues of affliction a two edged sword to foyle and put to flight our spirituall enemies the onely Oracle to which we must haue recourse and whereat we are to enquire the will of God In a word the bread and water of life whereon our soules are to feede vnto eternall life Therefore we are commanded to search the Scriptures as for siluer and to seeke in them as for treasures to read in them continually to meditate of them day and night to vse them as bracelets vpon our armes and frontlets betweene our eyes to teach them to our posteritie and to talke of them when we are in our houses and when we walke by the way when we lie downe and when we rise vp And great reason there is of this commandement seeing that as an ancient writer saith Quicquid in cis docetur veritas est quicquid praecipitur bonitas est quicquid promittitur foelicitas est that is Whatsoeuer is taught in them is truth it selfe whatsoeuer is commanded is goodnes it selfe whatsoeuer is promised is happines it selfe They beeing of such perfection that nothing may be added vnto them nor any thing taken from them of such infallible certentie that heauen and earth shall sooner passe away then one title fall to the ground so pleasant and delightfull that they exceede the honie and the honie combe and so profitable that no treasures may be compared vnto them seeing they are able to make vs wiser then our enemies then the aged then our teachers to make vs wise vnto saluation to giue vs an inheritance among them that are sanctified nay able to saue our soules Which beeing so I cannot sufficiently wonder that any calling themselues Christians should make lesse account of the booke of God then the Romanes in old time did of their twelue Tables and other Heathens of their Rituall bookes or then the Iewes at this day doe of their Talmud the Turkes of their Alcoran the Aethiopians of their Abetelis especially that those which professe themselues Diuines should so distast the holy Scripture that leauing it the cleare fountaine of the water of life they should betake themselues to the troubled streames of mens deuises and digge vnto themselues pittes which will hold no water Wherein the Schoolemen I meane the Sententiaries the Summists and Quodlibetaries are chiefly if not onely to be censured who setting aside the Scriptures haue vanished away in vaine speculations in their Questions vpon Lombard the Master of the Sentences and vpon Thomas their new Master So that had it not beene for some fewe Glosses which notwithstanding like the glosse of Orleans doe often corrupt the text Nicolaus de Lyra Hugo de S. Charo and Peter Comestor whom I should haue named first beeing so good a text man that as his name importeth he did eate vp the text as the poore mans horse dranke vp the moone we should not haue had among such a multitude of writers one poore comment vpon the Bible for diuers hundred yeares And no maruaile seeing it is an ordinarie thing for young nouices in Popish Vniuersities and I would it were but there onely not to lay the foundation of their studie in Diuinitie vpon the rocke but vpon the waters that is not vpon the Scripture but vpon Aquinas or some such Summist and to reade the Scripture no further then they giue them light for the vnderstanding of their Schoole-Doctours Witnesse one of their owne writers who testifieth of himselfe that he had studied Schole-diuinitie and the Canon Law for the space of 16. yeares and yet neuer so much as saluted either the Scriptures or the Fathers Which course they take either because they presume to vnderstand aboue that which is writtē cōtrarie to the cōmandemēt of the Apostle Rom. 12. 3. or for that they iudge the Scriptures too simple and shallow for them to wade in as not affording them sufficient matter for their witts to worke vpon Not considering that whilst they contemne the simplicitie of the Scriptures looke beyond the Moone in the meane time with Thales they fall into the ditch and that whilst they striue with the winges of their wit to soare aboue the cloudes of other mens conceyts they sincke into a Sea of absurdities and errors Nor yet remembring that the Scripture hath great maiestie ioyned with simplicitie and as great difficultie mixed with plainnes and facilitie and therefore not vnfitly resembled by S. Gregorie to the main Ocean in which the lamb may wade the Elephant may swim For the spirit of God hath in wonderfull wisdom so tempered the Scriptures that they are both obscure perspicuous in some places like a clasped or sealed booke Isay 29. 11. in other places like a booke that is opened Apoc. 5. 5. beeing both easie difficult Easie in that the enterance into the word giueth light and vnderstanding so the simple Psal. 119. 130. Difficult in that some things are hard to be vnderstood 2. Pet. 3. 16. and hard to be interpreted Ebr. 5. 11. Easie to inuite vs to reade and learne thē Difficult to exercise vs lest we should cōtemne them From the easie and plaine places are gathered principles of religion both articles of faith rules of good life which we call Catechismes The difficult places require interpretation the Cōmentaries of the learned Both which are necessarie in the church of God Catechismes haue a necessarie vse both in regard of the simple who are to be fed with milke beeing but babes in Christ and of the learned who are strong men
in Christ that they may haue some rule whereby to trie the spirits consonant to the analogie of faith and the doctrine of the orthodoxe Fathers of the Church which Paul calleth the forme of knowledge Rom. 2. 20. and The forme of doctrine Rom. 6. 17. and a patterne of wholesome wordes 2. Tim. 1. 13. which formes of doctrine were in vse in the primatiue church in the Apostles daies as it is manifest Heb. 6. 1. where the Apostle sets downe the principall points of the Catechisme calling them the doctrine of the beginning of Christ. And after the Apostles we find that they were vsed by the learned Fathers both of the Greeke and Latine Church Clement Alex. had his Pedagogue Cyril of Ierusalem his Catechisme and Mystagog bookes Origen that famous Catechist his books of principles Theodoret his Epitome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lactantius his Institutions Augustine his Enchiridion Hugo de S. Victore his books of the Sacraments or mysteries of christian religion And it were greatly to be wished that as in other reformed churches beyond the Sea they haue a set Catechisme which all men follow and in the church of Rome one approoued by the Councell of Trent so there were an vniforme Catechisme inioyned by publick authoritie to be vsed in all Families Schooles and Churches in this land that we might all with one mind and one mouth iudge and speake the same thing Now as Catechismes gathered out of plaine and easie places are necessarie for the simple so Commentaries are as necessarie for the vnderstanding of such places as are more abstruse and difficult Our Sauiour Christ the great Doctor of the Church hath by his owne practise giuen vs a president hereof in expounding the lawe Matth. 5. in expounding all hard parables to his disciples a part for the text saith that he vnfolded or expounded them vnto them Mark 4. 33. That he interpreted vnto them in all the scriptures the things which were written of him Luk. 24. 27. That he opened vnto them the scriptures v. 32. And they haue bin alwaies so accounted in the Church of God For the Iewes as we know had their Perâ—shim the Greeke church their Scholia the Latin Church their Glosses with other Paraphrases Expositions Neither was it euer called in question by any saue by the phantasticall Anabaptists who rest onely vpon immediate reuelations And some preiudicate Papists who hold the consent of all Catholikes to be the true Scripture both the glosse and the text the written word but inkie Diuinitie and a dead letter And certaine arrogant spirits who with Nestorius skorne to read any Interpreters But how Commentaries ought to be written it is not so easie to define there beeing such difference as well in regard of the manner of writing as of the measure For besides that the Popish writers make foure seuerall senses of the Scripture commending Ierome to excell in the Literall Origen in the Allegoricall Ambrose in the Anagogicall Chrysostome in the Tropologicall they haue aboue fiftie seuerall waies of expounding the Scripture as their owne writers doe record In the measure we finde some too tedious as the two Alphonsi Tostatus and Salmeron who vpon euery small occasion digresse from the text or rather take occasion to enter into infinite friuolous questions which breede strife rather then godly edifying which is by faith For there is not so short a Chapter in the Bible vpon which the former mooueth not aboue eight score questions whereupon his volumes growe to that bignesse that one contracting his Commentarie vpon S. Matth. and drawing it into an Epitome yet could not so abridge it but that it contained aboue a thowsand pages in folio in the largest volume smallest character The other is so short with his 12 volumes vpon the Euangelists that he might well haue contracted leaues into lines and lines into letters Which tedious discourses and impertinent excursions from the text serue for no other ende but to cast a mist before the eyes of the reader and drawe as it were the vaile of Moses ouer his face so that he cannot see the meaning of the holy Ghost Others on the contrarie are too short and compendious offending as much in breuitie as the former in prolixitie by name Emanuel Sa the Iesuit whose Commentaries vpon the Bible are shorter then the text it selfe like to those of Apollinaris of whome Ierom writeth that a man which readeth them would thinke he red Contents of chapters rather then Commentaries But as for the manner the literall sense which our author here followeth is the onely sense intended by the Spirit of God the Allegoricall Tropologicall Anagogicall beeing but seuerall vses and applications thereof For the Scripture consisting in the sense not in the letters is profitable to teach and improoue as Paul saith whereas from the Allegoricall sense no necessary argument can be taken as their owne doctors confesse either to confirme or confute any point of doctrine therefore much lesse from the Tropologicall or Anagogicall And as for the measure in regard of breuitie or prolixity the golden meane hath alway beene iudged by the learned to be the best which is not onely to giue the bare meaning paraphrastically but to make collection of doctrine and application of vses yet breefly rather pointing at the cheife heads then dwelling long vpon any point Some are of opinion that a Commentor is onely to giue the literal sence of the place without making further vse of application or instruction To which I could easilie subscribe if all the Lords people could prophesie or if all were able to handle the word of God the sword of the spirit For as to an expert Musitian who is acquainted with the concords or rules of discant it is as good a direction to haue onely the ground as if he had euery point pricked out vnto him beeing inured to the diuision vpon euery point as it falleth out in the ground So to him that is acquaynted with the word of God a short and concise handling of the Scripture may be as good a direction as if euery point were discoursed at large But because all readers are not strong men in Christ some beeing but babes who must haue euery thing minced and cutt small vnto them before they can receiue it Neither all teachers expert prompt Scribes like to Ezra nor mightie in the Scripture as Apollos such as are able to diuide the word a right and applie it fitly as they ought Some beeing deceitfull worckmen peruerting it to their owne destruction in pressing the two dugges of the Scripture the Ould and New Testament that in steed of milck they sucke nothing but blood Others vnskilfull casting wild Colloquintida into the pott of the children of the prophets beeing too hastie to learne and too ignorant to know of them selues what they should haue gathered Therefore to help the
are first to be taught and that by men where reuelation is wanting This kind of teaching is the foundation of the schoole of the Prophets and it hath bin from the beginning The Patriarkes till Moses were Prophets in their families they taught not onely their families in generall but also their first borne that they might succeede as Prophets after them There were 48. cities of the Leuites dispersed through all the tribes where not onely the people were taught but also schooles erected that they might be taught which were to be Priests and Leuites Num. 37. One citie among the rest is called Cireath sephar Iosu. 15. 15. that is the citie of bookes or as we say the Vniversitie Samuel a yong man was sent to the Tabernacle in Shilo to be taught and trained vp of Eli the Priest Samuel when he was iudge of Israel erected Colledges of Prophets and ruled them himselfe 1. Sam. 10. In the decaied estate of the ten tribes Elias and Elizeus set vp schooles of the Prophets in Bethel Carmel c. and the yong students were called the sonnes of the Prophets 2. king 2. 3. Christ himselfe beside the sermons made to the people trained vp and taught himselfe his 12. Apostles and his 70. disciples Paul commaunds Timothie to teach that which he had learned to such as shal be fit to teach others 2. Tim. 2. 2. Furthermore this teaching is of great vse For it serues to maintaine the true interpretation of scripture the puritie of doctrine and it is a meanes to continue the ministerie to the ende of the world The meanest arte or trade that is is not learned without great teaching then much more teaching is required in diuinitie which is the arte of all arts The true interpretation of scripture and the right cutting of the word is a matter of great difficultie and a matter whatsoeuer men think of the greatest learning in the world Therefore it is necessarie that teachers should first be taught and learne aright the Gospel of Christ. Eleauen hundred yeares after Christ men began to lay aside Moses and the Prophets and the writings of the new Testament and to expound the writings of men as the Sentences of Peter Lumbard Hence ignorance superstition idolatrie come headlong into the world Seeing then the teaching of them that are to be teachers is of such antiquitie and vse all men are to be exhorted to put to their helping hands that this thing may goe forward Princes are to maintaine it by their bountifulnesse and authoritie as they haue done and doe still and that which they doe they must doe it more Parents must dedicate the fittest of their children to the seruice of God in the ministerie and not to vse it in the last place for a shift as they doe For commonly the eldest must be the heire the next the lawyer the youngest the diuine Students must loue and affect this calling aboue all other 1. Cor. 14. 1. Lastly all men must make praier that God would prosper and blesse all Schooles of learning where this kind of teaching is in vse Here againe it appeares that Christ is God and more then a meere man because he is opposed to man and that Paul receiued authoritie and the keies of the kingdome of heauen immediately of Christ as well as Peter 13. For ye haue heard of my conuersation in time past howe that I persecuted the Church of God extreamely and wasted it 14. And profitted in the Iewish religion aboue many of my companions of mine owne nation and was much more zealous of the Traditions of my fathers In the former verse the Apostle set downe that he learned the Gospel not of man but of Iesus Christ immediately This in the next place he goes about to prooue at large His reason is framed thus If I learned the Gospell of any man I learned it either before or after my conuersion but I learned it neither before nor after my conuersion of any man The first part of his reason is here confirmed thus before my calling and conuersion I professed Iudaisme and I liued accordingly persecuting the Church and suppressing the Gospel of Christ and profiting in my religion aboue many others therefore I was not then fit to heare and learne the Gospell of Christ of any man This argument he further confirmes by the testimonie of the Galatians thus That this was my conuersation in Iudaisme ye are witnesses for ye haue heretofore heard as much In the example of Paul two points are generally to be considered The first that the distinction of man and man ariseth not of the will or naturall disposition of man but of the grace and mercie of God For Paul an Elect vessell for nature and disposition before his conuersion is as wicked as any other And he saith Rom. 9. 11. that the difference betweene man and man before God is not in him that willeth nor in him that runneth but in God that sheweth mercie Therefore it is a Pelagian errour to thinke that men doing that which they can doe by nature occasion God to giue them supernatural grace The second point is that Paul here makes an open and ingenious confession of his wicked life past And hence I gather that this Apostle and consequently the rest writ the scriptures of the new Testament by the instinct of Gods spirit and not by humane pollicie which no doubt would haue mooued them to haue couered and concealed their owne faults and not to haue blazed their owne shame to the world And therefore the bookes of scripture are not bookes of pollicie as Atheists suppose to keepe men in awe but they are the very word of God Againe the end of this plaine confessiō is that Paul might thereby cōfirme and iustifie his owne calling to the office of an Apostle This serues to giue a checke to such persons as vse to sit and rehearse their wicked liues past in boasting and reioycing manner In Pauls example there be two things to be considered his profession before his calling and his conuersation His profession was Iudaisme and this hindred him from imbracing the gospell It may here be demanded what Iudaisme or the Iewish religion is Answer In the daies of Christ and the Apostles there were three speciall sects among the Apostles Esseis Sadduceis and Pharises And the Pharises were the principall and their doctrine was commonly imbraced of the Iewes And therefore by Iudaisme as I take it Phariseisme is here meant Nowe the principall doctrines of the Pharises were these I. They held that there was one God and that this God was the father without any distinction of persons for when Christ mentioned the distinction of the father and the sonne they would not acknowledge it Iohn 8. 19. II. They acknowledged in the Messias but one nature for when it was asked thē howe Christ beeing the sonne of Dauid should neuerthelesse be his Lord they could not answer Math. 22. III. They held that the
be vnderstood simply but comparatiuely and synecdochically Comparatiuely that there shall be farre greater knowledge vnder the new Testament then was vnder the old Isa. 11. 9. The Apostle saith not that there shall be no teaching at all for Christ hath giuen some to be Prophets others Pastors and teachers for the work of the ministerie and the edification of the bodie of Christ. Eph 4. 11 12. But that there shall be no neede of this kind of teaching to catechize them in the first rudiments as to teach them what God is Synecdochically not of perfect and absolute knowledge for we all know but in part 2. Cor. 13. 12. But of initiate or inchoate knowledge which shall be consummate in the life to come Further vpon this distinction it followeth that hearers are not to intermeddle with the publike duties of the ministerie for euery man is to abide in the calling wherein God hath placed him and therein to liue contented 1. Cor. 7. For no man may take vnto himselfe this honour but he that is called as was Aaron Heb. 5. 4 For albeit it be true which Ambrose writeth that in the beginning of the preaching of the Gospel founding of the church of the New Testament all Christians did teach and baptize indifferently yet afterward when the Churches were founded it was not lawfull neither is it now And though there be neither male nor female in Christ but we are all one in him Gal. 3. 28. namely in receiuing of the Gospel yet in dispensing of it there is great difference it beeing vnlawefull for a woman to preach or publikely to teach I permit not a woman to teach 1. Tim. 2. 12. Let women keepe silence in the Churches for it is not permitted vnto them to speake 1. Cor. 14. 34. Apoc 2. 20. This coudemneth the fantasticall opinion of the Anabaptists that all men may speake publikely without any difference according to the instinct of the spirit and measure of his gifts Againe when Paul saith He that is taught in the word c. him that taught him in the word c. he shewes what the dutie of the minister is that lookes to liue by his ministerie namely not to feed his auditorie with Philosophie or fables or lying Legends nor to preach Poeticall fictions Thalmudicall dreames Schoolemens quiddities Popish decrees or humane constitutions oâ— to tickle the itching eares of his auditory with the fine ringing sentences of the Fathers â—or what is the chaâ—â—e to the wheate But he must preach the word of God for there is no word nor writing in the world besides that hath a promise to be the power of God to saluation Rom. 1. able to make men wise to saluation 2. Tim. 3. 15. to giue an inheritance amongst them that are sanctified Act. 20. To be liuely mightie in operation sharper then any two edged sword entring through euen to the diuiding asunder of the soule and the spirit the ioynts and the marrow and to be a discerner of the thoughâ—s and intents of the hearts Heb. 4. 12. and that can make the man of God absolute to euery good worke 2. Tim. 3. 17. but onely this word giuen by diuine inspiration It beeing not onely the seed by which we are begotten and borne anew but the food by which we are nourished both milke for the babe that is a nouice in religion and strong meate for him that is of yeares and therefore beeing perfect nourishment the bread of life for him that is hungrie and the water of life for him that is thirstie what needes there any more Besides no word nor writing hath the propertie of fire saue onely the word of God to dispell the darknes of ignorance by enlightening the minde with the sauing knowledge of the truth and to hâ—at yea to enflame the affection with a zeale of Gods glorie by burning vp the corruption of nature Againe Diuinitie is the mistâ—is all liberall arts tongues historie c. are but handmaids to attend vpon her now when the mistris is speaking it is good manners for the maide to hold her peace To this word alone the Prophets were tied by their commission What I shall command thee that shalt thou say And the Apostles You shal teach what I haue coÌ„manded you Christ himselfe taught nothing but that which he had heard receiued of his father Ioh. 8. 28. Paul deliuers nothing but that which he receiued of Christ 1. Cor. 11. 23. and taught nothing but that which Moses and the Prophets had written Act. 26. 22. Paul commaÌ„ds Timothie to charge the Pastours of Ephesus that they teach no diuers doctrine either for matter or manner for substance or circumstance Yet here we must take heede of extremities for in some cases it is lawfull in preaching to vse Philosophie the testimonie of prophane writers and quotations of Fathers I. When we haue to deale with heathen men who will not be so easily mooued with the authoritie of the Scriptures we may conuict them by the testimonie of their owne writers as Paul did the Athenians Epicures and Stoikes by the testimonie of Aratus Act. 17. 28. and the Cretians by the testimonie of Epimenides Tit. 1. 12. II. In preaching to a mixt congregation where some are infected with Poperie or some other heresie and will not receiue the doctrine deliuered nor yeeld vnto the truth except it haue the consent of the fathers of the Church III. In handling of some controuersall point of diuinitie shewing that the doctrine we teach is no new doctrine but that which was taught in the Primitiue Church especially in speaking to the weake who haue not as yet left their old superstition wherein they were nuzzeled IIII. To cut off the calumniations of the malitious aduersaries who must needes haue their mouthes stopped by some other meanes then by the Scriptures V. In the necessarie vnfolding of the meaning of certaine places of Scripture which without Philosophie cannot be conceiued In such a case we may vse humanitie in descending to the reach and capacitie of the auditorie and so teach heauenly things by earthly things as our Sauiour Christ taught regeneration by the similitude of the winde Ioh. 3. Yet all these must be vsed first sparingly secondly when there is iust cause thirdly without ostentatioÌ„ fourthly deliuering nothing to the people the ground whereof is not in the word This shewes that the maine scope of the ministerie is to preach the word purely and to applie it powerfully to the consciences of men and it condemnes all deceitfull handling of the word and all huckster-like dealing in mingling wine and water together wheat and chaffe gold and drosse in peruerting it with aguish and sottish conceits in wresting it with allegories tropologies and anagogies and in wringing the text till they make it bleede and so as an ancient writer saith presse the two dugges of the Scriptures the old and new Testament that in stead of milke they drinke
that which we haue preached vnto you let him be accursed 9 As we said before so say I now againe if any man preach vnto you otherwise then ye haue receiued let him be accursed An obiection might be made against the former conclusion thus But the most excellent among the Apostles Iames Peter Iohn by your leaue teach an other gospel then that which Paul had preached To this obiection he makes answer in this verse negatiuely that whosoeuer teacheth another Gospell is accursed whatsoeuer he be In this answer three things are to be considered a sinne the punishment thereof and a supposition seruing to amplifie the sinne The sinne is to preach in the cause of our iustification any other thing beside that or diuers to that which Paul taught the Galatians though it be not contrarie Thus much the very words import and the same wordes are againe vsed in the next verse And Paul bids Timothie auoid them that teach otherwise that is any diuers doctrine as necessarie to saluation beside that which he taught 1. Tim. 6. 3. And the reason of this sinne is because God hath giuen this commandement We may not depart from his word to the right hand or to the left neither may we adde thereto or take therfrom Iosu. 1. v. 7. 8. Deut. 4. 12. Before I gather any doctrine hence this ground is to be laid downe that Paul preached all the counsell of God Act. 20. 27. And that which he preached beeing necessarie to saluation he wrote or some other of the Apostles Ioh. 20. 31. This beeing graunted which is a certen trueth two maine conclusions followe One that the Scriptures alone by themselues without any other word are aboundantly sufficient to saluation whether we regard doctrines of faith or manners For he that deliuers any doctrine out of them and beside them as necessarie to be beleeued is accursed The second conclusion is that vnwritten Traditions if they be tendered to vs as a part of Gods word and as necessarie to saluation they are abominations because they are doctrines beside the Gospell that Paul preached And the Romane religion goes to the ground because it is founded on Tradition out of and beside the written word Learned Papists to helpe themselues make a double answer One is that they are accursed which preach otherwise then Paul preached and not they which preach otherwise then he writ But it is false which they say for that which he preached he writte Augustine hauing relation to the text in hand saith that he is accursed which preacheth any thing beside that which we haue receiued in the legall and Euangelicall scriptures Againe he saith that he must not teach any more or any other thing then that which is in the Apostle whose words he must expound The second answer is that to preach otherwise is to preach contrary Because as they say precepts and doctrines may be deliuered if they be diuerse and not contrary As the Gospell of Iohn and the Apocalyps were written after this epistle to the Galatians which are diuers to it though not contrarie the like they say of the canons of councells and that Paul Rom. 16. 18. put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside for contrarie I answer thus The proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated beside or otherwise signifieth thus much properly and we are not to depart from the proper signification of the words vnlesse we be forced by the text And the place in the Romans in his proper and full sense must be turned thus Obserue the authors of effences besides the doctrine which ye haue learned And Pauls minde is that they should be obserued that teach any other diuers or distinct doctrine though it be not directly contrarie The Gospell of Iohn and the Apocalyps written afterward propound not any diuers doctrine pertaining to the saluation of the soule but one and the same in substance with that which Paul wrote The Canons of Councels are traditions touching order and comelinesse they prescribe not any thing as necessarie to iustification and saluation Againe the Embassadour that speakes any thing beside his commission is as well in fault as he that speakes the cōtrarie though not so much The second point is the punishment Let him be accursed Here are three things to be considered The first what is it to be accursed Ans. God hath giuen to the Church the power of building and it hath 4. degrees Admonition Suspencion from the Sacraments Excommunication Anathema And this last is a censure or iudgement of the Church whereby it pronounceth a man seuered from Christ and adiuged to eternall perdition Rom. 9. 5. 1. Cor. 16. 22. And he is here said to be accursed that stands subiect to this censure The second part is who are to be accursed Answer Hainous offendours and desperate persons of whose amendment there is no hope And therefore this iudg ment is seldome pronounced vpon any We finde but one example in the newe Testament Paul accursed Alexander the Copper-smith 2. Tim. 4. 14. And the Church afterward accursed Iulian the Emperour Other examples we finde not any The third point howe the Church should accurse any man and in what order Answer In this action there be foure iudgements The first is Gods which is giuen in heauen whereby he doeth accurse obstinate and notorious offendours The second iudgement pertaines to the Church vpon earth which pronounceth them accursed whome god accurseth It may be said howe comes the Church to knowe the iudgement of God whereby he accurseth Answer The word sets downe the condition of them that are accursed and experience and obseruation findes out the persons to whome these conditions are incident The third iudgement is giuen in heauen whereby God ratifies and approoues the iudgement of the Church according to that whatsoeuer ye binde on earth shall be bound in heauen The last iudgement pertaines to euery priuate person who holds him in execration whome God hath accursed and the Church hath pronounced so to be If he heare not the Church the Church pronounceth him to be as a Publican and heathen then saith Christ let him be a Publican to thee Thus must the text be vnderstood Hence we we are taught to be carefull in preseruing the puritie of the Gospell because the corrupters thereof are to be accursed as the damned spirits Hence againe it appeareth that the Church in accursing doth but exercise a Ministerie which is to publish and testifie who are accursed of God Lastly hence we learne that priuate persons must seldome vse cursing because God must first accurse and the Church publish the sentence of God before we may with good conscience vtter the same They therefore which in a rage accurse themselues others deale wickedly We are called ordinarily to blessing not to cursing The third point is the fupposition of things impossible on this manner Put the case that I Paul or any other of the Apostles should
concerning faith and good life is inseperably annexed to his person and in it are we to rest The principall voice of the iudge and the definitiue sentence is the written word And the office of the Church is no more but to gather declare testifie and pronounce this sentence It is obiected that when a question is propounded the scripture cannot speake nor Christ in the Scripture but the Church onely I answer againe that God ascribes to the written word a voice or speech Rom. 3. 19. and the scripture speakes sufficiently to the resoluing of any mans conscience in all matters pertayning to saluation Again they alleadge that the Church is before the scripture and therfore it beeing most auncient must be the Iudge I answer that the Church was before the writing of the word but not before the word which is written For the church presupposeth faith and faith presupposeth a word of God Vpon this our doctrine they further vpbraid vs that we wil be tried by nothing but by the scriptures euen as the malefactour that will not be tried by the Quest but by the euidence I answer for the satisfying of our aduersaries we submit our selues to the triall of the Church and Councels so be it the three cautions before remēbred be duly obserued specially that all things be iudged and tried by the written word and by reasons gathered thence Againe the Papists hence gather that the scriptures are to be approoued by the Church Ans. Thus much we graunt yet so as we hold that the principal approbatiō of the word wherby we are mooued to beleeue and obey is in the word frō the word and not from the church For the scripture hath his euidence within itselfe which is sufficient to make vs beleeue the word to be the word though the Church should say nothing The third point is concerning the persons with whome Paul conferred namely with them that were the cheife that is with them that were in price and account as Peter Iames c. Here we see what is the honour and worshippe that is due to excellent men namely a pretious and reuerend estimation Thus the name of Dauid was in price in Israel for his vertues 1. Sam. 18. last And thus with the Papists are we content to honour the Saints Again here the Papists gather that they are hereticks that after Pauls example will not go vp to Rome to Peter and his successour to haue their doctrine and religion tried and examined I answer first we are content to be tried by the writings of Peter Iames Iohn Paul c. And this is the commandement of God in doubtfull cases To the Law and the testimonie Isai 8. Secondly I answer that we haue a commandement not to goe vp to Rome at this day to haue our religion tried Reuel 18. Come out of Babylon my people Thirdly I answer that the Bishop of Rome is Peters successour not in teaching but in denying Christ. And the learned Papists confesse that for this succession they haue but a humane faith grounded vpon humane historie The fourth point is the Ende of the conference Least I should runne that is least I should preach or had preached in vaine These words of Paul are not simply to be taken For the Ministerie of man and euery sermon brings forth the fruite which God hath appointed And whether it be vnto the hearers the sauour of life or the sauour of death it is alwaies a sweet sauour vnto God The words therefore carrie this meaning Least my preaching should be of lesse vse and profit or againe least I should preach in vaine in respect of that good which is looked for at the hands of an Apostle And this Paul speakes because a rumor went abroad that his doctrine in many things was contrarie to the other Apostles And by this meanes many were kept from receiuing the Gospell and the faith of weake beleeuers was quenched Now then the ende of the conference was to stay this false report that the Ministerie of Paul might haue passage and that with greater profit Hence the Papists gather that the doctrine of Paul was vncerten and vnprofitable till it was approoued by Peter I answer that Paul sought the approbation of his doctrine at the hands of Peter and the rest not because it was vncerten and vnprofitable but because it was slaundered and the slaunder was that he taught otherwise then Peter did Nowe to cut off this slander he vseth meanes to manifest his consent with Peter and therefore seekes approbation at his hand Againe when Paul saith Least I should runne in vaine he giues vs to vnderstand that the Ministerie of the word is not a worke of ease or pleasure but a labour nay a continued labour like to the running in a race It were therefore to be wished that ministers of the Gospel would so labour and walke in this calling that they might be able to say with Paul I haue fought a good fight I haue finished my course c. 2. Tim. 4. Thirdly hence it appeares that all beleeuers should haue a certen knowledge of their faith and religion The procuring of this was the thing that Paul aimed at in this conference with the Apostles at Ierusalem We must not be as children carried away with euery winde of doctrine Eph. 4. 14. Gods word requires faith in vs and faith presupposeth certen knowledge The first and second commandements require that we knowe God and his will distinguish him from false gods and his worshippe from false worshippe Here comes the fault of our times to be considered most men among vs doe not knowe their religion neither can they distinguish it from errour and false religion A foule negligence We take paines to learne trades and occupations that we may haue wherewith to preserue this temporall life what a shame then is it that we learne not better to know the doctrine of true religion whereby our soules are to be saued Lastly here we learne that the office of the Minister is not onely to teach and preach but also to studie and take care howe by preaching he may doe the most good 3. But neither yet Titus which was with me though he were a Grecian was compelled to be circumcised After the Conference followes the Approbation which was giuen to Paul It stands in foure things The first that the Apostles did not compell Titus to be circumcised v. 3. The second that they added nothing to his doctrine v. 6. The third that they gaue him the hands of fellowship v. 7. The laste that at his departure they required of him nothing but the giuing of Almes v. 16. For the first the words And Titus was not compelled to be circumcised carrie this sense I for my part was readie to circumcise Titus if there had beene a meete occasion false brethren would haue imposed a necessitie vpon vs then I and Titus refused and the Apostles did not vrge me to circumcise him Here it may
text that Iames Peter Iohn are made equall all being pillars and Iames is first named and that not without cause For not Peter but Iames was the President of the councell of Ierusalem because he spake the last and concluded all Act. 15. 13. Therefore the first naming of Peter in other places of scripture is no sufficient proofe of his supremacie Thirdly Peter here is said to make a couenant with Paul that he shall be the Apostle of the Gentiles and Peter of the Iewes But if Peter had bin head of the Church for 14 yeares togither and had but known the primacie which the Papists giue to him he would not haue consented to this order It is alleadged that Paul was the cheife Apostle ouer the Gentiles in respect of paines and labour and not in respect of iurisdiction I answer this distinction hath no ground in the word of God Againe Paul was an Apostle and vsed his Apostolicall authoritie ouer the Gentiles and there is no Ecclesiasticall person that is or can be aboue an Apostle For he was simply to be beleeued in preaching and writing and had extraordinarie power giuen him by God to punish them that rebelled Againe Paul here saith that the Gospel was committed to him and Peter that is that they were put in trust with it Hence we learne 3. things The first that the Gospel is not ours but gods and that men are but the keepers of it For this we are to praise God The second is that the ministers of the word are to keep and maintaine the truth of it with all faithfulnesse and good conscience and further to apply it to the best vse and to the greatest good of men For this charge lies vpon them that are put in trust The third is that the Gospel is a speciall treasure For this we in England are to giue vnto God all thankfulnes specially by bringing forth the fruits of the Gospel In this dutie the most of vs come short and therfore we may iustly feare least God take from vs the gospel of life and giue it to a nation that will bring forth the fruit of it Moreouer in that Paul saith that God was mightie by him and Peter to the Iewes and Gentiles we are to consider the efficacie of the Ministerie Of it three cautions are to be obserued The first that grace or power to regenerate is not included in the word preached as vertue to heale in a medicine Paul saith He that planteth and he that watereth is not any thing 1. Cor. 3. 7. To regenerate is the proper worke of God not agreeing to angels no not to the flesh of Christ exalted aboue men and angels For the vertue to renew or regenerate is not in it as in a subiect but in the godhead of the sonne The second caution is that grace is not inseparably annexed and tyed to the word preached for to some it is the sauour of death to death The third is that the preaching of the word is an externall instrument of faith and regeneration and the proper effect of it is to declare or signifie And it is an instrument because when the ministers of the word doe by it signifie and declare what is to be done and what is the will of God the spirit of God inwardly inlightens the minde and inclines the heart to beleeue and obey Hence we learne that it is a magicall fiction to suppose that fiue words For this is my bodie should transubstantiate the bread into the bodie of Christ. Secondly we learne that the Sacraments doe not conferre grace ex opere operato by the worke done For the word and Sacraments are both of one nature Sacraments beeing a visible word Now the word the preaching of it doth not conferre grace but onely declare what God will conferre Thirdly by this it appeares that charmes or spels haue not force in them to cure diseases and to worke wonders but by satanicall operation For the best word of all euen the word preached hath it not Lastly we are here to be put in mind that we loose no time in hearing of the word for it is a meanes whereby we are clensed and renewed Euery branch that bringeth forth fruit God purgeth it by his word and other meanes that it may bring forth more fruite Ioh. 15. It is a thing to be obserued that the Apostles at Ierusalem acknowledged Paul to be an Apostle because he had the gift of an Apostle and because his ministerie was powerfull amōg the Gentiles Therefore they which haue the gift of teaching by whome also God is powerfull in the conuersion of sinners are Ministers certenly called of God Let them thinke on this that vtterly condemne the ministerie of the Church of England For many teachers among vs can shew both the gift of teaching and the power or efficacy of their ministery It is worth the marking also that the Apostles are called Pillars Here we see what is the charge of the ministers of the word namely to sustaine and to vphold the Church by doctrine praier counsel good life Elizeus is called of Ioas The charrets and horsemen of Israel 2. King 13. 4. And the Church of God vpon earth is called the Pillar and ground of trueth in respect of the Ministerie of the word 1. Tim. 3. 15. Againe in that all ministers in their places according to the measure of gifts receiued are pillars they are admonished hereby to be constant in the truth against all enemies whatsoeuer It is the praise of Iohn the Baptist that he was not as a reed shaken of the winde Math. 11. 7. All beleeuers are to stand fast in temptation against their spirituall enemies Eph. 6. 13. and this they shall the better doe if they be directed by the good example of their teachers Thirdly in that Ministers are pillars we are taught to cleaue vnto them and their ministerie at all times in life and death For we are liuing stones in the temple of God Christ is our foundation and they be pillars to hold vs vp and therefore not to be forsaken Deut. 12. 19. Furthermore Paul at this time was not accounted a pillar for he saith thus Iames Cephas Iohn are accounted pillars as who should say I am accounted none Thus Paul goes through good report and euill report and is content to be contemned Lastly the example of concord among the Apostles is to be obserued in that they giue the right hands of fellowship one to an other 10 Warning onely that we should remember the poore which thing also I was diligent to doe In these words Paul sets downe the fourth and last signe of his approbation at Ierusalem on this manner At my departing the Apostles warned me to remember the poore and of no other thing did they giue me warning therefore there was a full and perfect consent betweene vs. In the wordes two things are set downe the Apostolicall warning and the practise of it by Paul The warning
euerlasting life To proceede further the delusion or bewitching of the Galatians is set forth by two arguments The first is the ende in these words that ye should not obey the truth Before I come to the consideration of these words a doubt must be resolued For some man may say that this Epistle is corrupted because these words are wanting in sundrie translations and editions of the Bible and Ierome saith that they were not found in the copies of the bible in his daies Ans. In the Editions and translations of the bible there are sundrie differences and diuersities of readings and these differences are not the fault of the Scripture but of the men which vsed to write out the bible for the bible heretofore was spread abroad not by printing but by writing Againe though in the bookes of the bible there be sundrie varieties of reading yet the prouidence of God hath so watched ouer the Bible that the sense thereof remaineth intire sound and incorrupt specially in the grounds of religion And not the words principally but the sense is the Scripture And that which I say appeareth in this text for whether these words be left in or put out the sense of the verse is one and the same These words that ye should not obey the truth are meant of the obedience of faith Rom. 1. 5 and 16. 28. And the obedience of faith is propounded vnto vs without adding detracting or changing And this the Galatians did not for they added iustification by workes to the doctrine of Paul touching iustification by faith alone by which addition they depraued the truth and shewed that indeede they beleeued not the truth Here let vs obserue the scope of all the malice of the deuill and that is to hinder or ouerthrow our faith The first thing the deuill aimed at in our first parents was to ouerthrow their faith and to cause them to doubt of the truth of Gods word The first temptation wherewith our Sauiour Christ was assaulted was against his faith as he was man If thou be the sonne of God thou canst cause these stones in thy hunger to be made bread but thou canst not cause these stones to be made bread therefore thou art not the child of God The deuill desired to sift out all the faith of the Apostles and to leaue in them nothing but the chaffe of vnbeleefe Luk. 22. The deuill blindes the eyes of men that the light of the Gospel of Iesus Christ may not shine vnto them 2. Cor. 4. 4. This must teach vs that we must not onely hold and know the true religion for the time but also build our selues vpon our faith Iud. v. 20. and be rooted and stablished vpon our faith and religion Col. 1. 23. and the rather because it hath bin the manner of this nation wickedly to change religion with the times And that we may indeede be rooted vpon our religion we must not boast of the greatnes and strength of our faith but rather labour to see in our selues a sea of vnbeleefe heartily to bewaile it and to striue to beleeue and so to goe on from faith to faith The truth here mentioned is the heauenly doctrine of the Gospel so called for two causes First because it is an absolute truth without errour It is a principle not to be called in question that the Apostles and Prophets in writing and preaching could not erre It may be said they were men as we are and therefore subiect to erre and be deceiued in iudgement Ans. Iudgement is twofold One conceiued by the discourse of naturall reason the other conceiued by the apprehension of things reuealed by God In the first the Apostles and Prophets might erre and be deceiued as Nathan and Peter were In the second they could not because it was framed in them by the inspiration and instinct of the holy Ghost And therefore they neuer erred either in preaching or writing The second cause why the Gospel is called the truth is because it is a most worthie truth namely the truth which is according to godlines Tit. 1. It may be said what is the truth and how shall we know it considering there be so many dissentions Ans. First make thy selfe fit to know and then shalt thou know the truth And thou shalt be fitted to know the truth if thou first of all giue thy selfe to obey it Read the golden text Ioh. 7. v. 17. Obey and ye shall know The second thing whereby the delusion of the Galatians is expressed is the signe thereof in these words to whome Iesus Christ was described c. that is to whome I haue preached the doctrine of saluation by Christ in liuely and euident manner euen as if Christ had bin painted before your eyes and had bin crucified in or among you And this is a manifest token that the Galatians were deluded because they could not acknowledge the truth whē it was set forth vnto them as it were in orient colours And where Paul saith that Christ was before described I referre it to the time before their reuolt Here first we are to obserue the properties of the Ministerie of the word The first that it must be plaine perspicuous and euident as if the doctrine were pictured and painted out before the eyes of men Therefore the Church of Rome deales wickedly in keeping the Scriptures in an vnknowne tongue For this is to couer that from the people which is to be painted before the eyes of their minds Againe that kind of preaching is to be blamed in which there is vsed a mixed kind of varietie of languages before the vnlearned For this is a signe to vnbeleeuers 1. Cor. 14. 22. And in this kind of preaching we doe not paint Christ but we paint out our owne selues It is a by-word among vs It was a very plaine sermon And I say againe the plainer the better The second propertie of the Ministerie of the word is that it must be powerfull and liuely in operation and as it were crucifying Christ within vs and causing vs to feele the vertue of his passion The word preached must pearce into the heart like a two edged sword Hebr. 4. 12. true prophecie iudgeth men discouereth the things of the heart and causeth men to to say The Lord is within you 1. Cor. 14. 25. The scepter of Christ whereby he smiteth the nations is in his mouth Isa. 11. 4. that is in the Ministerie of the word Ier. 15. 19. And it is the same Ministerie which shaketh heauen and earth Agg. 2. 5. By this it appeaeeth that to take a text and to make a discourse vpon something in the said text shewing much inuention of wit and much reading and humane learning is not to preach Christ in a liuely manner It will be said what then I answer with Paul who is sufficient either for the speaking or doing of these things yet something may be shewed Know therefore that the effectuall and powerful preaching of
sometime from Sara tearming themselues Agarens and Saracens For they tread vnder foote the faith of Abraham Thirdly the Papist will nothing helpe himselfe by the plea of Antiquitie Succession and vniuersall consent except he can shew some good euidence that he is of the faith of Abraham which he cannot For this faith he hath corrupted as I haue shewed Lastly our profession of Abrahams faith partly in teaching and partly in hearing and in the vse of the sacraments is not sufficient to prooue vs the children of Abraham For not euery one that saith Lord Lord shall enter into the kingdome of heauen Math. 7. 22. Therefore we must labour to be indeede and in truth of the faith of Abraham and to walke in the steppes of his faith And to this end we must do three things First we must haue knowledge of the maine and principall promise touching the blessing of God in Christ and of all other promises depending on the principall and we must know the scope and tenour of them that we be not deceiued Secondly we must with Abraham beleeue the power and truth of God in the accomplishing of the said promises or in the working of our vocation iustification sanctification glorification Rom. 4. 21. Thirdly we must by faith obey God in all things shutting our eyes and suffering our selues as it were to be led blindfold by the word of God Thus did Abraham in all things euen in actions against nature Hebr. 11. 8. But this practise is rare among vs. For there are three things which preuaile much among vs the loue of worldly honour the loue of pleasures and the loue of riches and where these beare a sway there faith takes no place It will be said that faith is much professed Ans. Faith was neuer more professed yet there was neuer lesse true faith For the common faith of men is a false faith For in some it is conceiued without the meanes of the word praier sacraments and in others it is seuered from the Purpose of not sinning Now faith conceiued without the true meanes and faith ioyned with the purpose to liue as we list is nothing but presumption And surely this is the faith though not of all yet of the most Moreouer that which Paul hath said of the children of Abraham he prooues by the testimonie of the Galatians in these words Know ye therefore or ye know that is vpon the saying of Moses in the former verse ye your selues know this to be a truth which I said Marke here Paul requires such a measure of knowledge in beleeuers that they must be able to iudge of the gathering of this or that doctrine out of this or that place of Scripture This shewes the contempt of knowledge in these our daies to be great for most men reiect the preaching of the Gospel and content themselues with the teaching and schooling of nature 8 For the Scripture foreseeing that God would iustifie the Gentiles through faith preached before the Gospel vnto Abraham saying In thee shall all the Gentiles be blessed 9 So then they which are of faith are blessed with faithfull Abraham Against the argument in the two former verses a doubt or exception might be mooued on this manner We graunt that they which are of the faith of Abraham are iustified as he was so they be Iewes and not Gentiles Now this doubt exception or obiection Paul remooues in these verses thus Whē God said to Abraham In thee shall all the Gentiles be blessed he signified the iustification euen of the Gentiles by faith therefore all that are of faith euen the Gentiles are blessed of God as Abraham was In the 8. verse I consider three things the occasion of the speach of God to Abraham namely Gods foreknowledge the manner of his speach the preaching of the Gospel to Abraham and the testimonie it selfe In thee c. Touching the occasion first it may be demanded whether this foreknowledge in God be a bare foreknowledge seuered from the will of God or no Ans. No Gods foreknowledge is in all things ioyned with his decree or will If God should foresee things to come and in no sort will or nill them there should be an idle prouidence Christ was deliuered by the will and foreknowledge of God Act. 2. 23. and the Iewes for their parts did nothing in the crucifying of Christ but that which the hand and counsell of God had determined to be done Act. 4. 28. Neither is God by this doctrine made the author of sinne For sinne comes to passe not from the will of God but according to his will in that he foresees euill and withall wills not to hinder the beeing of it and euill not hindred comes to passe Againe it may be demanded In what order the foreknowledge of God stands to his will Ans. The foreknowledge of things that may possibly come to passe goes before his will the foreknowledge of things that shall certenly come to passe followes the will and decree of God For things come not to passe because they are foreseene but because they are to come to passe according to the will of God therefore they are foreseene Now then because foreknowledge in God is ioyned with his will and is alwaies a consequent of it it is often put for the counsell will and decree of God as in this place In this text two things are to be considered of Gods foreknowledge The first is who or what foresees Answer is here made The Scripture foresees that is God foresees and the Scripture records things foreseene by him Hence it appeares that the writings of Moses are the word of God For they foretell things to come 2000 yeares after as the calling and benediction of the Gentiles in the seede of Abraham In the same regard the writings of Paul are the word of God For there he reueales and sets down in writing more then 2000 years after what was the intention of God when he said to Abraham In thee shall all the Gentiles be blessed The second point is what is foreseene Answer is made that God iustifieth the Gentiles that is God will as certēly iustifie them in time to come as if he had then done it when he spake the words Some teach that the Predestination of God is his decree in which he purposeth to redeeme and iustifie all men of all ages and times so be it they will beleeue But I finde no such decree in the word Here we see Gods decree is onely to iustifie all the Gentiles in the last age of the world And thus the text of Paul must be vnderstood God would haue all men to be saued 1. Tim. 2. namely all men or all the Gentiles in the last age of the world and not all the Gentiles of all ages and times In the next place the manner of the speech and testimonie of God must be considered in that he is said to preach the Gospel to Abraham Here marke the Antiquitie of the Gospel
borne anew by the holy Ghost Againe I answer that if the words be meant of baptisme they carrie this sense The kingdome of heauen doth not signifie life eternall but the Church of the new Testament and that in his visible estate Mark 9. 1. and baptisme makes men visible members of the Church and regeneration by the spirit makes them true and liuely members Here then baptisme is made necessarie not in respect of eternall life but in respect of our admission and entrance into the Church whereof it is now the onely meanes The seauenth point is touching the Circumstances of baptisme which are fiue The first concernes the persons which are to administer baptisme of whome I propound foure questions The first is whether not onely Ministers of the word but also lay-persons as they are called or meere priuate men may administer baptisme Ans. Ministers of the word onely For to baptize is a part of the publike Ministerie Matth. 28. 18. Goe teach all nations baptizing them And marke how preaching and baptising are ioyned together and things which God hath ioyned no man may separate Againe he that must performe any part of the publike Ministerie must haue a calling Rom. 10. 14. Hebr. 3. 5. but meere priuate persons haue no calling to this busines And whatsoeuer is not of faith is sinne now the Administration of baptisme by priuate persons is without faith For there is neither precept nor fit example for it in the word of God The example of Zippora is alleadged Exod. 4. 28. who circumcised her child Ans. The example is many waies discommendable For shee did it in the presence of her husband when there was no neede shee did it in hast that shee might haue preuented her husband shee did it in anger for shee cast the foreskin at the feete of Moses And it seemes shee was no beleeuer but a meere Madianite For shee contemned circumcision when shee called her husband a man of blood by reason of the circumcision of the child v. 26. and in this respect it seemes Moses either put her away or shee went away when he went downe to Egypt Againe it is obiected that priuate persons may teach and therefore baptize Ans. Priuate teaching and Ministeriall teaching are distinct in kind as the authoritie of a master of a familie is distinct in kind from the authoritie of a Magistrate A priuate person as a father or master when he teacheth the word of God he doth it by right of a master or father and he is mooued to doe it by the law of charitie but Ministers when they teach are mooued to teach by speciall calling and they doe it with authoritie as Embassadours in the roome and stead of Christ. 2. Cor. 5. 21. Againe though a priuate man might dispense the word alone yet doth it not follow that he may administer both the word and the seale thereof both which are ioyned in baptisme and ioyntly administred The second question is whether baptisme administred by a wicked man or an hereâ—â—ke be indeede true baptisme Ans. If the said partie be admitted to stand in the roome of a true pastour or minister and keepe the right forme in baptising according to the institution it is true baptisme The Scribes and Pharisies the chiesest doctours of the Iewes were not of the tribe of Levi but of other tribes and they were indeede euen the best of them but herelikes and Apostataes and consequently to be deposed and excommunicate neuertheles because they were in the place of good teachers and fate in Moses chaire that is taught sundrie points of Moses doctrine therefore Christ saith heare them Math. 23. 1. And to this effect was the conclusion of the Churches in Africa against Cyprian Vpon the same ground the same answer is to be made if it be demanded whether baptisme administred by him that cannot preach be of force or no It were indeede to be wished that all Ministers of holy things were preachers of the word neuerthelesse if such as preach not stand in the roome of lawfull pastours and keepe the forme of baptisme it is baptisme indeede The third question is whether an Intention to baptise be necessarie in him that baptiseth Ans. If the word of Institution come to the Element it is a sacrament whatsoeuer the minister intend Paul reioyced that Christ was preached though many preached him of enuie or contention intending no good Phil. 1. 16. And the Priest in the Masse pronouncing the words of consecration if he intend not to consecrate in Popish learning there is no consecration and thus the bread eleuated is meere bread and not the bodie of Christ and consequently the people adore not Christ but an idol The intention therefore of the minde is not necessarie so be it the Institution be obserued And the efficacse of the sacrament depends not on the will of man but on the will of God The last question is what is the dutie of the Minister in baptising Ans. He stands in the roome of God and what he doth according to the Institution it is as much as if God himselfe had done it with his owne hand from heauen And therefore wheÌ„ the Minister applieth water which is the signe pledge of grace to the body he doth withall applie the Promise of remission of sinnes and life euerlasting to the partie baptised And that is as much as if God should say to the partie calling him by his name I freely giue vnto thee the pardon of thy sinnes and life euerlasting vpon condition thou keepe the order set downe in baptisme which is to turne vnto me and to beleeue in Christ. Here we see a ground of speciall faith for if God for his part by the hand of the Minister applie the promise of mercie vnto euery particular beleeuer euery particular beleeuer is againe by a speciall faith to receiue the promise Againe the consideration of this which God hath done for vs in baptisme must mooue vs seriously to turne vnto him according to all his lawes and by faith of our hearts to apprehend his mercifull promises and to rest on them For when God shall speake vnto vs particularly and as it were assure vs of his mercies with his owne hand and seale we must needs be much mooued and affected therewith The second circumstance is concerning the persons to be baptised and they are all such as be in the Couenant in likelihood or in the iudgement of charitie For the seale may not be denied to them that bring the tables of the couenant And they are of two sorts Men of yeares and Infants Men of yeares that ioyne themselues to the true Church are to be baptised yet before their baptisme they are to make confession of their faith and to promise amendment of life Act. 2. 38. and 10. 38. And thus places of Scripture that require actuall faith and Amendment of life in them that are baptised are to be vnderstood of men of yeares Infants of beleeuing
Gods Church or kingdome in which first comes the husbandman and sowes good seede and then after comes the deuill with his tares Matth. 13. 24. and all this is euident in the Church of Galatia first planted by Paul and then seduced by false teachers The third thing is that Paul preached bearing about him the triall of God This triall is a worke of God whereby he discouers vnto vs and to the world either the grace or the corruption of our hearts Thus God tried Abraham Hebr. 11. 17. the Israelites Deut. 6. 1. and Ezechias 2. Chron. 32. 31. and Paulin this place The vse We must not thinke it strange when we are afflicted any way Nay we must looke for trialls and be content when they come 1. Pet. 4. 12. Iam. 1. 2. We are either gold in deede or gold in shew if in deede we must be cast into the furnace that we may be purged if we be gold in appearance we must againe into the furnace that we may be knowne what we are The best vine in the vinyard must be lopped and cut with the pruning knife that it may beare the more fruit Ioh. 15. Againe we must take heede least there be any hidden corruptions raigning in our hearts and we must labour to be indeede that which we appeare to be For we must be tried by God and then that which now lies hidde shall be discouered to our shame Lastly we must looke to it that there be soundnes of grace in vs that we may be able to beare the trialls of God and shew forth some measure of faith potience obedience The first signe of Reuerence in the Galatians is that they did not despise Paul in his base condition This is a matter of commendation in them and it is to be followed of vs. And he is a blessed man that is not offended at Christ Math. 11. 6. The second signe of reuerence is that they receiued Paul as an angel of God or as Christ Iesus Here first we must distinguish betweene Pauls person and his doctrine or ministerie And he is said to be receiued as an angel or as Christ because his doctrine was receiued euen as if an angel or Christ had deliuered it Secondly we must put a difference betweene an Apostle and all ordinarie pastours and teachers And to be receiued as an angel or as Christ properly and simply concerns Paul and the rest of the Apostles For to them it was said it is not you that speake but the spirit of the father in you Math. 10. 20. Againe he that heareth you heareth me he that despiseth you despiseth me Luk. 10. 16. The Apostles were called of God immediately taught and inspired immediately and immediately gouerned by the spirit both in preaching and writing so as they could not erre in the things which they deliuered to the Church and therefore they were to be heard euen as Christ himselfe As for other ordinarie teachers they are in part and in the second place to be heard as angels and as Christ so farre forth as they follow the doctrine of the Apostles Thus are they also called the angels of the couenant Math. 2. 7. And Embassadours in the stead of Christ 2. Cor. 5. 21. Here Paul notably expresseth the Authoritie and honour of an Apostle which is to be heard euen as Christ himselfe because in preaching he is the mouth and in writing the hand of God This authoritie is to be maintained and the consideration of it is of great vse The Papists say we know the scripture to be the word of God by the testimonie of the Church but indeede the principall meanes whereby we are assured touching the truth of Scripture is that the books of scripture were penned by men whose writings and sayings we are to receiue euen as from Christ himselfe because they had either Propheticall or Apostolicall authoritie and were immediately taught and inspired in writing and all this may be discerned by the matter for me and circumstances of the foresaid books Secondly they are to be blamed that call the Pope the spouse of the Church and Christ by annointment as Bernard did for thus is he more then an Apostle Thirdly here we see the goodnesse of God that doth not speake to vs in his maiestie but appoints men in his stead who are his embassadours to beseech vs to be reconciled to him Fourthly there must be fidelitie in teachers because they stand in teaching in the stead of Christ and therefore must onely deliuer that which they knowe to be the will of Christ. Fiftly They must haue a speciall care of holinesse of life because they speake in the name and roome of God Read Leuit. 10. 2. Sixtly the people are to heare their teachers with all reuerence euen as if they would heare the very angels of God or Christ himselfe Seauenthly the comfort of the Ministerie is as sure and certen as if an angel came downe from heauen or Christ himselfe to comfort vs so be it we doe indeed truely turne to God and repent Vers. 15. What was your felicitie that is you esteemed it to be your felicitie that you receiued me and my doctrine Ye would haue plucked out your eies and haue giuen them to me a prouerbiall speech signifying the speciall loue of the Galatians to Paul so as nothing which they had could be to deare for him If it had bin possible this he saith because no mā can pluck out his eie to doe another man good or thus no man can possibly giue his eie and the sight thereof to another In these words Paul sets downe the third signe of the loue and reuerence which the Galatians shewed to him and that is that they thought themselues happie by reason of Pauls Ministerie and would haue parted with their owne eies for his good Hence we learne that there is a felicitie after the time of this life and that is to receiue and imbrace the doctrine of the Gospell So saith Christ else where Luk. 8. 21. and 11. 18. Math. 7. 26. True happinesse stands in our reconciliation with God in Christ. And this reconciliation is offered and giuen vs on gods part by his word and promise and it is receiued of vs when we turne to God and by faith rest on the said promise To be in Gods kingdome is happinesse and this is the kingdome of God when we resigne our selues in subiection to his will and word The preaching of the word is the key of this kingdome Matth. 16. 19. and when it is receiued into our hearts by faith heauen is set open vnto vs euen in this life Ioh. 1. 51. The Philosophers therefore haue erred that place our happinesse in honours riches pleasures or in ciuill vertue Secondly our common people are deceiued who thinke because they deale truely and iustly before men that they are in as good a case as they that heare all the sermons in the world as though true happinesse stood in ciuill conuersation
not the Papist which addes tradition to the scripture And for affection we suffer our selues to be limited by the doctrine of repentance and new obedience Secondly I answer that the church of Rome vseth false meanes of Limitation For it teacheth that for opinion we must captiuate our senses to the determination of the church by beleeuing as the church beleeueth though it be not knowne what the church beleeueth And it limits affection by auricular confession and by canonicall satisfactions meere inuentions of men The fourth motiue The Romane religion drawes the multitude Ans. It drawes them indeede because it is a naturall religion but it doth not turne them from darknes to light from death to life Secōdly I answer that Antichrist in his comming shall draw the multitude 2. Thess. 2. 9. The fift motiue There were neuer but two alterations of religion One in the daies of Elias the other in the daies of Iohn the Baptist. Ans. I will shew a third Paul saith that before the ende there shall be a departure 2. Thess. 2. and this departure is generall in all nations Reuel 13. 16. and after a thousand yeares there shall be the first resurrection Reuel 20. 5. and this resurrection is the reuiuing and the restoring of the Gospel after long ignorance and superstition The sixt motiue The church of Rome hath a Iudge to ende controuersies we haue none Ans. Christ is our Iudge and the scripture is the voice of this iudge determining all things pertaining to saluation fully and plainly to the contentation of any conscience The seauenth motiue The Romane religion is sutable to ancient Tradition Ans. It is contrarie For it abolisheth the second commandement touching Images and the tenth touching lust And it ouerturneth sundrie Articles of faith For it abolisheth one of the natures of Christ by the reall presence and his three offices by ioyning partners and associates with him To these seauen I adde three other The eight motiue then is this Our Ministers they say tooke vnto themselues new callings and consequently that we are but schismatikes Ans. The offices of the first restorers of the Gospel were ordinarie and their vocation to the said offices was ordinary for they were all either Priests or Schoole doctors It may be saide that they departed from their callings I answer they departed onely from the common abuse of their callings which they restored to their right vse The ninth motiue The church of Rome hath true baptisme and therefore it is a true church Ans. Baptisme in the Papacie pertaines not to it but to another hidden church in the middest of the Papacie as the light in the lanthorne pertaines not to it but to the passenger Secondly though the church of Rome hold the outward baptisme yet doth it ouerturne the inward which stands in the iustification of a sinner by imputation of the obedience of Christ. Thirdly baptisme seuered from the preaching of the Gospel is no marke of a church Circumcision was vsed in Samaria and yet they were no people of God Hos. 1. 9. The tenth motiue The church of Rome hath antiquitie and succession from the Apostles Ans. They are no markes of the church vnlesse they be ioyned with propheticall and Apostolicall doctrine The kingdome of darknes hath also antiquitie succession vniuersalitie and vnitie Now then we are to hold the church of Rome as a stepmother nay as a professed harlot shee is no mother of ours For the Lord saith Come out of her my people Reuel 18. Let vs therefore come to the true answer The catholike Church our Mother is to be sought for and to be found in the true visible churches the certen markes whereof are three The preaching of the word of God out of the writings of the Prophets and Apostles with obedience Ioh. 10. 28. Eph. 2. 20. True inuocation of God the father in the onely name of Christ by the assistance of the spirit Act. 9. 14. 1. Cor. 1. 2. the right vse of the sacraments baptisme and the Lords supper Math 28. 18. And by these shall we finde the true Church of God in England Ireland Scotland Germanie France c. Againe in that the Church is called our Mother the Papist gathereth that her commandements must be obaied Prov. 1. 8. and therefore in their Catechismes beside the commandements of God they propound the commandements of the Church But I answer that the precepts of the father and the mother must be one and then the mother must be obaied The Church is called the mother of vs all that is of all true beleeuers Hence it follows that wicked men are not members of the catholike Church as Popish doctors erroniously teach for then the church shall be a mother not onely to the children of God but also to the children of the deuill Lastly in that the church is our Mother we are taught that we must despise our first birth and seeke to be borne againe vnto God and sucke the brest of our mother feeding on the milke of the word Psal. 45. 11. 1. Pet. 2. 2. Thus to be borne a member of the new Ierusalem is a great priuiledge Psal. 87. 5. Reuel 3. 12. 27 For it is written Reioyce thou barren that bearest no childrē breake forth and crie thou that trauelest not for the desolate hath many more children then shee which hath an husband These words are the testimonie of the Prophet Isa c. 54. 1. and they are brought to prooue that which Paul said in the former verse that the Catholike Church is the Mother of vs all that is not onely of the Iewes but also of all beleeuing Gentiles In the words I consider the preface to the Testimonie and the testimonie it selfe The preface It is written where two points are to be considered The first is who saith Jt is written Ans. The Apostle Paul whose authoritie was diuine and infallible because he was led into all truth by the spirit of God so as he could not erre in deliuering doctrine to the church And yet for all this he followes the rule of the written word And his manner was so to doe Act. 26. 22. This shewes the shamelesse impudencie of the church of Rome which takes to it selfe an absolute power of iudgement in all matters without and beside the scripture yea a power to iudge of the scripture it selfe and of the sense thereof without the helpe of scripture vpon a supposed infallible assistance of the spirit The second point is In what question saith Paul It is written Ans. In a controuersie betweene him and the false Apostles touching the iustification of a sinner This shewes that the scripture it selfe is the meanes to determine and decide controuersies There was for this purpose in the old Testament the liuely voice of God vttered in the Oracle at the Mercie seat but in the new Testament there is no such voice of God but the written word is in stead thereof to the ende of the world And therefore
one thing to be iust an other thing to be declared and knowne to be iust We are iust by faith but we are knowne to be iust by our works therefore men shall be iudged at the last day not by their faith but by their workes For the last iudgement serueth not to make men iust that are vniust which is done by faith but to manifest them to the world what they are in deede which is done by workes Men are often compared to trees in Scripture Now a tree is not knowne what it is by his sappe but by his fruit neither are men knowne to be iust by their faith but by their workes Indeede a tree is therefore good because his sappe is good but it is knowne to be good by his fruit So a man is iust because of his faith but he is knowne to be iust by his good works therefore seeing that the last iudgement must proceede according to euidence that is vpon record for the bookes must be opened and men must be iudged of those things that are written in the bookes all must be iudged by their workes which are euident and apparent to the view of all men and not by their faith which is not exposed to the sight of any And hence it is that the Scripture saith we shall be iudged according to our workes but it is no where said for our good workes Gregorie saith God will giue to euery one according to his workes but it is one thing to giue according to workes an other thing for workes For works are no way the cause of reward but onely the common measure according to which God giueth a greater or lesser reward Take this resemblance A King promiseth vnequal rewards to runners the least of which would equall the riches of a kingdome vpon condition that he which first commeth to the goale shall haue the greatest reward the second the next and so in order They hauing finished their race the King giueth them the reward according to their running Who would hence but childishly inferre that therefore they merited this reward by their running And whereas they vrge that text Matth. 25. Come ye blessed for I was hungrie and yee fedde me I answer first that the word for doth not alway signifie a cause but any argument or reason takē from any Topick place as Rom. 3. 22 23. The righteousnes of God is made manifest vnto all and vpon all that beleeue For there is no differēce for all haue sinned are depriued of the glorie of God Where sinne is no cause of the righteousnes of faith but onely an antecedent or adiunct common to all men So when we say This is the true mother of the child for shee will not haue it diuided There for doth not implie the cause as though her refusing to haue it diuided did make her the true mother of it but onely the signe that shee was the true mother indeed Secondly be it granted that it implieth the cause yet not the meritorious cause for good workes are said to be causes of eternall life not as meriting procuring or deseruing any thing at the hands of God but as they are the kings high way to eternall life God hauing prepared good works that we should walke in them If a King promise his subiect a treasure hid in the topp of a steepe and high mountaine vpon condition that he clime and digge it out his climing and digging is the efficient cause of enioying the treasure but no meritorious cause of obtaining it seeing it was freely giuen If it be further said that the word for doth here signifie the cause as well as in the words following Goe ye cursed for I was hungrie and ye gaue me no meat seeing our Sauiour Christ speaketh after the same māner of the reward of the godly and punishment of the wicked I ans The paritie of the reason stands in this that as by good works we come to eternall life so by wicked works we runne headlong to perdition The dissimilitude is this that euil works are not onely the way but also the cause of death good workes are the way but not the cause as Bernard saith they are via regni non causa regnandi Obiect III. Here God promiseth eternall life to good workes therefore good works merit eternall life Answ. There is a double couenant Legall and Euangelicall In the legali couenant the promise of eternall life is made vnto workes Doe this and liue If thou wilt enter into life keepe the commandements But thus no man can merit because none can fulfill the lawe In the Euangelicall couenant the promise is not made to the worke but to the worker and to the worker not for the merit of his work but for the merit of Christ as Apoc. 2. 20. Be faithfull vnto the end and I will giue thee the crowne of life the promise is not made to fidelitie but to the faithfull person whose fidelitie is a signe that he is in Christ in whome all the promises of God are yea and Amen that is most certaine and infallible Secondly if any thing be due to works it is not of the merit of the worke but of gods mercifull promise Augustine saith God made himselfe a debter not by owing any thing but by promising Thirdly no reward is due to workes of regeneration vpon compact and promise first because we are not vnder the couenant of works in which God doth couenant with vs vpon condition of our obedience but vnder the couenant of grace the tenour of which coue nant runneth vpon condition of the merits of Christ apprehended by faith Secondly though we were vnder the legall couenant yet we merit not because our workes are not answerable to the lawe Lastly wheras the pillars of the Romish church teach that the promise made vpon condition of performing the worke maketh the performer to merit is very false This is not sufficient to make a meritorious worke it is further required that the worke be answerable and correspondent in worth and value to the reward as if one shall promise a thousand crowns to him that will fetch a little water out of the next well it is debt indeed in the promiser but no merit in the performer because there is no proportion betweene the worke and the reward Obiect IV. Sowing to the spirit is a good worke and reaping eternall life the reward but reward presupposeth memerit therefore sowing to the spirit doth merit eternall life Ans. There is a double reward One of fauour another of debt Rom. 44. To him that worketh the wages is not counted by fauour but by debt So saith Ambrose There is one reward of liberalitie and fauour another reward which is the stipend of vertue and recompence of our labour Therefore reward signifieth generally any recompence or any gift that is bestowed vpon another whether it be more or lesse whether answerable to the worke or not
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
but onely by the Latin church as might be prooued by manifold testimonies if it were a thing necessarie to be stood vpon Neuerthelesse howsoeur this inscription cannot be defended yet it may be excused and tollerated as a title of distinction to distinguish them from the other epistles As we see the Iewes diuiding the olde testament into 4. parts the first they called the law or 5. bookes of Moses the 2. the former prophets viz Ioshua Judges 2. bookes of Samuel 2. bookes of the Kings the 3 the later prophets as Esay Ieremie Ezechiel and the small prophets the 4. they called Kethubim which in English is as much as the scriptures not as though those 11. bookes were more properly scripture then the Pentateuch of Moses or the bookes of the former and later prophets but onely for distinction sake they were so called And they are tearmed of the 70. and of the Greeke church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is holy writts not because they had a peculiar holines proper to them aboue other parts of Gods word seeing all scripture is equally giuen by diuine inspiration nor as though the amanuenses of these bookes were more holy then the other pen-men of the holy Ghost nay contrarily it is doubted by some of Salomon who penned three of these bookes whether he were elected or reiected whereas it is not doubted of the rest but onely as I haue alreadie said to put a note of distinction betwixt them and other bookes in naming of them as Hugo de S. Uict hath well obserued In this sense this title Canonicall may be giuen to these Epistles without danger but if we shall vnderstand it in any other sense we shall be so farre from beeing able to defend it that we shall not be able to excuse it The second title which is giuen them is that they be called Catholike which inscription is as vnfit as the former for they are so called as some would haue it because they were writteÌ„ and directed to the whole Catholike Church consisting both of Iewes and Gentiles But that is not true seeing Iames chap. 1. 1. directeth his Epistle onely to the 12 tribes that were dispersed and not to the Gentiles And Peter who was an Apostle of Circumcision 1. Epist. 1. 1. writeth onely to the strangers the Iewes that dwell here and there throughout Pontus Galatia Cappadocia Asia and Bythinia Others thinke they are tearmed Catholike for that they were not sent to one man or familie or citie or countrey but generally to the whole bodie companie and societie of the Iewes wheresoeuer dispersed ouer the whole earth But neither in this sense can they fitly or truly be tearmed Catholike forasmuch as two of these seuen viz. the second and third of Iohn were written to particular persons the one to the elect Ladie the other to Gains And by this reason the Epistle to Timothie that to Titus and Philemon may be called Catholike as well as these Againe be it graunted that they were all directed to all the Iewes yet I see not why the Epistle to the Ebrewes may not as well chalenge this title to be called Catholike as any of these seuen considering it was written to all the Iewes and onely to the Iewes Thirdly others affirme them to be called Catholike because they containe Catholike doctrine such as appertaineth to all men generally of what estate place condition or calling so euer they be But in this sense all Pauls Epistles may be called Catholike Epistles For whatsoeuer is written is written for our learning that we through patience and consolation of the Scriptures might haue hope Rom. 15. 4. Secondly the word Catholike is not so ancient for Pacianus an auncient father saith it was not vsed in the Apostles daies His wordes are these Sed sub Apostolis enquies nemo Catholicus vocabatur esto sic fuerie vel illud indulge cum post Apostolos haereses extitissent diuersisque nominibus Columbam Dei atque reginam lacerare per partes sciudere niterentur nonne cognomen suum plebâ— Apostolica pâ—stulabat quo incorrupti populi distingueret vnitatem ne intemeratam Dei virginem error aliquorum per membra laceraret that is But thou wilt say vnder the Apostles no man was called Catholique well be it so yet admit this withall when after the Apostles there were heresies and men beganne to rend in peeces and diuide gods done and Queene by sundry different names did not the Apostolike people require their surnames whereby they might distinguish the vnitie of the vncorrupt people least the error of some should rend in sunder gods vndefiled virgin where we see Pacianus doth freely grant that this surname Catholike was not in vse in the time of the Apostles Which testimonie Baronius doth notably dissemble in shewing the originall of this name out of Pacianus affirming but not proouing it to be as ancient as the Apostles Now this errour hath not onely befallen the Latin and Greeke copies but the Syriacke likewise as may appeare in the title prefixed before the most ancient Syrian traÌ„slation where we shal find these words The 3. Epistles of the 3. Apostles before whose eyes our Lord was transfigured Iames Peter Iohn In which inscription be couched 2. soule errours First in that this translator maketh but 3. epistles of James Peter and Iohn whereas there are sixe he omitting the 2. of Peter the 2. and 3. of Iohn as also that of Iude as no part of holy scripture therfore the Syriack church as I haue alreadie said doth not receiue these Epistles into their Canon vnto this day The second is in that he affirmeth Iames before whom our S. Christ was transfigured in mount Tabor to be the author of this epistle For that Iames before whome Christ was transfigured in the mount was Iames the sonne of Zebedeus and brother of Iohn Matth. 17. 1. After sixe daies Iesus tooke Peter and Iames and Iohn his brother and brought them vp into an high mountain and was transfigured before them Which Iames could not possibly be the penner of this epistle for he was slaine by king Herode long before the destruction of Ierusalem and the dispersion of the 12. tribes Acts 12. v. 2. About that time Herode the kinge stretched forth his hand to vexe certaine of the Church and he slew Iames the brother of Iohn with the sword Therfore Iames the author of this epistile was Iames the sonne of Alphaeus For to faine an other Iames the brother of our Lord as some haue done is childish seeing it is plaine by sundry places of the N. T. that there were but two of that name mentioned in Scripture Iames the sonne of Zebedeus called Iames the greater and Iames the sonne of Alphoeus brother to Iude called the lesser and brother of our Lord. GRATIAS TIBI DOMINE IESV COMMON PLACES HANDLED IN THIS Commentarie The first figure shewes the page the second the line 1 HOw a man may
of canonicall Scripture 655. 20 Reasons why we must prouide for the poore 100. 35 The Gospell must be preached though all men be offended 396. 15. Preaching containes foure ministeriall actions 54. 17 Effectuall and powerfull preaching of the word stands in two things 160. 39. Preaching must be plaine 160. 11 Necessarie for all men 165. 20 The word must be dispenced in the infirmitie of mans flesh for diuers causes 323. 7 The benefits of preaching 326. 27 Prayer to Saints and Angels is carnall prayer 299. 29 Pray onely to God ibid. 300. 14 The right manner of seeking the praise of men 455. 1 Primacie is 2 of order of power 60. 18. Authoritie of the Church no principle 433. 39. Externall and bodily priueledges are of no moment in the kingdome of Christ. 382. 1 Gods promises lie as voide till the particular time of their accomplishment 204. 20 The promise made to Abraham is a couenant or testament and how 211. 30. Christ is the foundation of all the promises of god partly by merit partly by efficacie 313. 2 Why beleeuers are called children of promise 360. 8 Prouerbiall sentences are not at all times true in euery particular 550. 36. Gods prouidence vseth euill things well 348. 22 Subiectiō to punishment hath three parts 365. 13 There are seuerall degrees of punishments in hell 555. 556 R The workes of redemption exceed the works of creation 14. 19 Of the redemption of man from vnder the law 288. 19. c. Christ the onely redeemer 311. 9 Three markes of regeneration 241. 40. The gift of regeneration is neuer vtterlie extinguished 262. 29 What true regeneration is 377. 35 The workes of the regenerate are mixed with sinne and in the rigour of iustice deserue damnation obiections remooued 419. 9. 15. Of the reioycing of the Church vide Church Two groundes of reioycing vide glorying Reioyce signifying to glorie 517. 11 Obiection against reioicing in ones selfe vide glorying VVhat rules are to be obserued in the reioycing in the testimonie of a good conscience vide glorying False reioycing wherein it confisteth 519. 13 Reioycers are of foure sorts 519. 16 To reioyce in a mans selfe what 517. 18. The cheife principle in religion what 433. 24 Whether it be lawfull to compell men to imbrace religion 614. 5. The Magistrate may compell obstinate recusants to professe true religion ibid. 8. Obiections to the contrarie answered ibid. 25 Pauls manner in reproouing 18. 8 Libertie in reproouing with three caueats 103. 13 Why we vse not in preaching personall reproofes as Iohn Baptist did 393. 16 The manner of reproofe vide Restore He that is iniuried is fitter to reprooue him that offered the iniurie then any other 474. 39 Reproofes must not be deferred 460. 22. No wonder that sinners be loth to be reprooued 460. 37 A treatise of Christian reproofe 469. 31. Who are to be reprooued ib. 35 Reproofe belongs not to those that are out of the visible Church 470. The greatest Princes are subiect to reproofe 471. 15 Onely open skorners and persecuters of the word are not to be reprooued 472. 10 Men are to be reprooued for any sinne knowne ibid. 10 And for wrongs offered vs. 474. 20 Obiection against reproofes answered 47◠12 Who are reprooued 477. 1. 37. In fiue cases we are not bound to reprooue others offending 478. 13. In what manner are men to be reprooued set downe in ten rules 579. 37. The bitternesse of reproofe is to be allaied foure waies 483. 17 A man may reproue another foure waies 484. 8 In fitting our reproofe to the offence committed we must put a difference betwixt sinne finne 484. 28. In three cases we are not priuatly to reprooue but publikely to detect offenders 487. 15 The Pastour ought to be resident with his Hocke for two causes 337. 10. Restitution vide Satisfaction As oftē as our brother falls we must restore him 461. 5 Who are to be restored ibid. 17 Spirituall men are more for to restore those that are fallen then any other 463. 3 The manner how we must restore 464. 28. Reuelation is of two sortes 36. 11. Extraordinarie reuelation is foure waies 36. 15 The reuelation which Paul had is extraordinarie 36. 22 Reuolt what and the kindes thereof 18. 29 Remedies against reuenge 445. 8 Reward is double of honour and of debt 569. 37 Reward presupposeth not alwaies debt 571. 14 God giueth rewardes foure waies 571. 29. The phrases of speech of rewarding double or seuen fold what they signifie in the Scripture 552. 31. Pauls rule what it is 641. 33 The Papists rules Lesbian rules 642. 20. Monkish rules vaine and wicked 642. 28. We must be runners in the race of God 386. 19 We must runne well and to the end 387. 7. 22. S Of the institution of the Sabbath 315. 9 20. Sacraments conferre not grace by the worke wrought 254. 21 whether there be now in the church of God any sacrifice or oblation of Christ 161. 29 Whether the Saints may fall away totally and finally 586. 20 There is but one way of saluation 22. 5. Preuision of faith and good workes no cause of saluation 47. 20 The saluation of beleeuers is most sure 47. 27 The manner and way of our saluation 229. 21 The sanctification of the name of God hath two parts 72. 10 There is a double sanctification 193. 21. Satisfaction must be made for wrongs done 98. 39 Who must satisfie 99. 21 To whome 99. 28 What 99. 38 When 100. 9 In what order and manner 100. 15. Schisme and heresie differ vide Heresie The Papists schismatikes and not we 437. 21 For the auoiding of schisme and sedition two rules ibid. 29 Slanders vse to be raised vpon euery light and vniust occasion 395. 18. Scripture is both the glosse and the text 352. 36. 434. 3 Scripture hath sundrie senses according to the Papists 345. 35 When the Scriptures speakes figuratiuely and when properly 346. 30. The Scriptures by themselues are sufficient to saluation 24. 24 The Scriptures are as certen as if they had beene written by God 27. 5. The authoritie of the Scripture dependes not vpon the testimonie of the Church 27. 20 It is necessarie that men should be assured that the Scriptures are of God 31. 30 The testimonies whereby this assurance may be obtained 31. 35 In Scriptures there is diuine and infallible authoritie 353. 15. The meanes to decide controuersies 356. 29 Bookes of Scripture in the new testament haue a threefold difference 608. 9 Bookes of Scripture why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also Kethubim by the Iewes 659. 25 The Scriptures why called Canonicall 641. 38 Seditions what 435. 15 The separation of Paul from the wombe what it is 46. 35 To make a faire shewe in the flesh signifieth foure things 610. 33 Simulation what and the sorts 105. 36. Sinne where it takes place giues a man no rest till it hath brought him to a height of wickednes 43. 39. What a sinne of