that when we know not what to doe by reason of the greatnes of our distresse we must then fixe our hearts on Christ without seperation He that climes vp a ladder or some steepe place the higher he goes the faster he holds 2. Chron. 20. 12. Iob. 13. 12. Hence is true comfort Psal. 27. 13. 17 And if while we seeke to be made righteous by Christ we our selues are found sinners is Christ the minister of sinne God forbid For the better vnderstanding of the latter part of this chapter it must be obserued that Paul directs his speach not onely to Peter but also to the Iewes that stood by beeing maintainers of iustification by the law Some thinke that in this verse Paul makes an obiection in the person of the false Apostles on this manner If we be iustified by Christ alone without the obseruation of the law then there is no difference betweene vs Iewes and the Gentiles but we are as deepe sinners as they and if this be so then Christ is the minister of sinne And then they say to this Paul answers God forbid But I somewhat doubt whether this be the sense of the words because Paul doth not make a direct confutation of this obiection in the words following Therefore I rather suppose that Paul continues his former speach euen to the ende of the chapter and that in these words he vseth a third reason to disswade Peter from haulting betweene the Iewes and Gentiles And the reason will the better appeare if we search the meaning of the words If while we be iustified by Christ that is by faith in Christ without the workes of the law We are found sinners that is found in our sinnes not fully iustified but are further to be iustified by the workes of the law Is Christ the Minister of sinne that is doth it not hence follow that Christ ministred vnto vs occasion of sinne in that he hath caused vs to renounce the iustice of the law God forbid that is ye doe all hold it with me as a blasphemie that Christ should be the minister of sinne The argument then is framed thus If beeing iustified by Christ we remaine sinners and are further to be iustified by the law then Christ is the minister of sinne but Christ is no minister of sinne therefore they which are iustified neede not further to be iustified by the law The vse First we learne hence that it is a blasphemie to make Christ the minister of sinne who is the minister of righteousnes yea iustice it selfe Isa. 53. 11. Dan. 9. 25. He brings euerlasting righteousnes Ioh. 1. He is the lambe of God that takes away the sinnes of the world Of this all the Prophets giue testimonie Act. 10. 43. Therefore Atheists are no better then deuills that recken him among the false Prophets of the world And many of them that professe Christ are greatly to be blamed that make Christ the greatest sinner in the world because Christ died for them therefore they prefume of mercie and take libertie to liue as they list Againe Paul here teacheth that they which are iustified by Christ are perfectly to be iustified and neede not further to be iustified by any thing out of Christ as by the workes of the law It may be obiected that they which are iustified feele themselues to be sinners Rom. 7. 14. Ans. The corruption of original sinne is in them that are iustified yet is it not imputed to them by God and withall it hath receiued his deadly wound by the death of Christ. Therefore they which are iustified are not reputed sinners before God Againe it may be obiected that they which are iustified must confesse themselues to be sinners to the very death Ans. Confession of sinne is not a cause but a way for the obtaining of pardon Prou. 28. 14. 1. Ioh. 1. 9. The vncouering of our sinnes is the way to couer them before God The sinnes therefore of men iustified vpon their humble and serious confession are not sinnes imputed but couered Vpon this doctrine it followes that there is not a second iustification by workes as the Papists teach For he that is iustified by Christ is fully iustified and neede not further be iustified by any thing out of Christ as by the law Againe the same persons teach that our sinnes are done away by the death of Christ and we iustified in our baptisme and that if we fall and sinne after baptisme we must doe workes of penance that we may satisfie Gods iustice and be further iustified by our works and sufferings But then by their leaues after we are iustified by Christ we are found sinners and we are further to be iustified by our owne workes Now this is the point which Paul here confuteth Againe by this doctrine we learne that Christ alone is by himselfe sufficient for our iustification In him saith Paul are we complete Col. 2. 14. He is a well of grace and life neuer dried vp Ioh. 4. 14. Thirdly we must content our selues with him alone and with his obedience for our iustification despising in respect of him all merits and satisfactions done by man Lastly here we see what must be the care of men in this world namely to seeke to be iustified by the faith of Christ. It was Pauls principall desire to be found in Christ hauing not his owne righteousnes but the righteousnes which is by the faith of Christ. Phil. 3. 10. The like desire should be in vs all 18 For if I build againe the things which I haue destroied I make my selfe a transgressour By things destroyed Paul meanes the workes or the iustice of the law as appeares by the next verse following where rendering a reason of this he saith by the law I am dead to the law These words depend on the former thus Paul had said before that Christ was not a minister of sinne vnto vs and here he prooues it thus He that builds the iustice of the law which he hath destroied is a minister of sinne or makes himselfe a sinner but the Iewes and Peter by his example build the iustice of the law which they haue destroied and so doth not Christ therefore the Iewes and Peter make themselues sinners and Christ doth not make vs sinners Here let vs obserue the modestie and meeknes of Paul The things which he speakes concerne Peter and the Iewes yet least he offend them he applies them to himselfe This care not to offend was in Christ who was rather willing to depart frō his right then to offend Matth. 17. 27. And Paul biddes vs please all men in that which is good Here againe it is Pauls doctrine that we make our selues offendours when we build that which we haue lawfully destroied Thus Teachers are great offenders when good doctrine is ioyned with bad conuersation For good doctrine destroies the kingdome of darknes and bad conuersation builds it vp againe Thus rulers are great offenders when good counsell and bad example
seemes there was more time betweene the promise and the law Ans. The meaning of Moses in this place is thus much that the dwelling of the children of Israel while they dwelt as pilgrims was for the space of 430 yeares and that in â—art of this time they dwelt in Egypt as strangers The words may thus be translated The dwelling or Peregrination of the children of Israel in which they dwelt in Egrpt was 430 yeares And this peregrination beginnes in the calling of Abraham and endes at the giuing of the law In Pauls example we see what it is to search the Scriptures not onely to consider the scope of whole bookes and the parts thereof but to ponder and waigh euery sentence and euery part of euery sentence and euery circumstance of time place person This is the right forme of the studie of diuinitie to be vsed of the sonnes of the Prophets The second reason vsed by Paul is in the 18. v. it may be framed thus If the law abolish the promise then the inheritance must come by the law but that cannot be He prooues it thus If the inheritance of life eternall be by the law it is no more by the promise but it is by the promise because God gaue it vnto Abraham freely by promise therefore it comes not by the law The opposition betweene the law and the promise shewes that Paul in this Epistle speakes not onely of the ceremoniall but also of the morall For the greatest opposition is betweene the morall law and the free promise of God Let vs againe marke here the difference betweene the law and the Gospel The law promiseth life but to the worker for his works or vpon condition of obedience The Gospel called by Paul the promise offers and giues life freely without the condition of any worke and requires nothing but the receiuing of that which is offered It may be obiected that the Gospel promiseth life vpon the condition of our faith Ans. The Gospel hath in it no morall condition of any thing to be done of vs. Indeede faith is mentioned after the forme and manner of a condition but in truth it is the free gift of God as well as life eternall and it is to be considered not as a worke done of vs but as an instrument to receiue things promised This difference of the law and the Gospel must be kept as a treasure for it is the ground of many worthie conclusions in true religion And the ignorance of this point in the Church of Rome hath bin the decay of religion specially in the article of Iustification Thirdly we must here obserue the opposition betweene the Law and the free promise of God in iustification of a sinner For if life come by the law it comes not by the promise saith Paul And Rom. 4. 14. If they which are of the law are heires the promise is of none effect By this we see the Church of Rome ouerturnes and abrogates the free promise of God For they of that Church teach that the first iustification is by meere mercie and that the second is by the workes of the law But the law and the promise cannot be mixed together more then fire and water the law ioyned with the free promise disanulls the said promise Lastly in that Paul saith God gaue and freely bestowed the inheritance by the promise it must be considered that this Giuing is no priuate but a publike donation For Abraham must be considered as a publike person and that which was giuen to him was in him giuen to all that should beleeue as he did Art thou then a true beleeuer doest thou truly turne vnto God here is thy comfort the inheritance of eternall life is as surely thine as it was Abrahams when he beleeued For thou art partaker of the same promise with him and when God gaue him life he gaue thee also life in him Againe persons backward and carelesse must be stirred vp with all diligence to vse all good meanes that they may beleeue truly in Christ and truly turne to God For so soone as they beginne to beleeue and to turne vnto God they are entred into the condition of Abraham and if they continue they shall sit downe with Abraham Isaac and Iacob in the kingdome of heauen and after this life they shall rest in the bosome of Abraham For that which was done to Abraham shall be done to all that walke in his steppes 19 Wherefore then serues the law it was added because of transgressions vntill the seede was come to which the promise was made and it was ordained by Angels in the hand of a Mediatour 20 Now a Mediatour is not of one but God is one Paul hath prooued before that the law doth not abolish the promise his last reason was because then the inheritance should be by the law which cannot be Against this reason in the 19 and 20 verses there is an obiection made and answered The obiection is this If life and iustice come not by the law the law then is in vaine And this obiection is expressed by way of interrogation Wherefore then serues the law The answer is in the next words It is added for transgressions that is for the reuealing of sinne and the punishment thereof and for the conuincing of men touching their sinnes Rom. 3. 19 20. Moreouer Paul sets downe the time or continuance of this vse of the law when he saith till the seede came to which the promise was made that is till Christ come and accomplish the worke of mans redemption Here two questions may be demanded The first is whether the law serue to reueale sinne after the coÌ„ming of Christ For Paul saith it is added for transgressions till Christ. Ans. The law serues to reueale sinne euen to the end of the world yet in respect of the legall or Mosaicall manner of reuealing sinne it is added but till Christ. For the law before Christ did conuince men of sinne not onely by precepts and threatnings but also by Rites and Ceremonies For Iewish washings and sacrifices were reall confessions of sinne And they were an handwriting against vs as Paul saith And this manner of reuealing sinne ended in the death of Christ. Col. 2. 14. Againe the Ministerie of condemnation which was in force till Christ at his comming is turned into the Ministerie of the spirit and of grace 2. Cor. 3. 11. For vnder the law there was pleÌ„tifull reuelation of sinne with darke and small reuelation of grace but at the comming of Christ men saw heauen opened and there was a plentifull reuelation of sinne with a more pleÌ„tifull reuelation of grace and mercie And in this respect also the law is said to be till Christ. The second question is whether the seede of Abraham were before Christ or no Ans. All that followed the steppes of Abrahams faith before Christ were his seede Yet were they not that seede that is the principall seede who is Christ who is the seede
the secrets of our hearts to God Whereas Paul saith that a Mediatour is not of one but a third betweene two at the least it may be demaunded how Christ can be mediatour betweene man and God considering he is God Ans. Though Father Sonne and holy Spirit be one and the same in respect of Godhead yet are they distinct in respect of person or in respect of the manner of subsisting so as the Father is the father not the Sonne or holy Ghost the Sonne the sonne and not the Father or the H. Ghost the holy Ghost the holy Ghost and not the father or the sonne The sonne then and the father beeing persons really distinct the sonne may be and is Mediatour first of all in respect of order to the father and in him to the sonne and the holy Ghost For the three persons beeing of one nature and will when the father is appeased in him also the sonne and the holy Ghost are appeased Thus Iohn saith If any man sinne we haue an aduocate with the father It may be said that Christ cannot be Mediatour to himselfe Ans. In Christ consider his nature and his Office By nature he is the sonne of God by office he is Mediatour and thus he is God-man or Man-god and as Mediatour by voluntarie dispensation he is inferiour to himselfe as he is the essentiall sonne of God And in the same manner Christ as God-man is Mediatour to himselfe as he is the sonne of God For as he is the sonne of God he is the partie offended as he is Mediatour God-man he is the partie that makes reconciliation Lastly the propertie of God must be obserued that he is vnchangeable Iam. 1. 17. Mal. 3. 16. It may be obiected that God is saide in Scripture to repent Ans. God is said to repent not because he changeth either nature or will but because he changeth his actions of mercie and loue into effects of anger after the manner of men Againe it may be obiected that God changed the law and abolished ceremonies Ans. This God did by an vnchangeable decree before all worlds and so the change is in the law and not in God For God can decree to change this or that without change The vse Gods vnchangeablenes is the foundation of our comfort Saint Paul saith If we loue God we are knowne of him 1. Cor. 8. 3. Now the first we may certenly finde in our selues namely the loue of God and Christ and for the second God is vnchangeable For they which are once knowne of God are euer knowne of him and that euen then when they feele nothing but Gods anger Againe we are put in minde to be vnchangeable in good things as in faith hope loue good counsells honest promises and such like specially in the maintenance of true religion For we ought to be like vnto God It is the poesie of our grations Queene Semper eadem Alwaies one and the same no doubt in good things specially in the religion established among vs. The same must be the minde of all good subiects and all good people 1. Cor. 15. 58. 21 Is the law then against the promise of God God forbid for if there had beene a law giuen which could haue giuen life surely righteousnesse should haue beene by the law 22 But the Scripture hath included all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue In these words Paul propounds and answers an other obiection in number the fourth The occasion of the obiection is taken out of the former words in which Paul saith the law is for transgressions It may be framed on this manner If the law serue to conuince and condemne vs of sinne it serues not to giue life but to kill and so it is contrarie to the promise which giuethlife The answer is made negatiuely God forbid And a double reason is rendered of the deniall The first is this If the law could giue life it should also giue iustice or iustifie and so it should be contrarie to the promise because then there should be two contrarie waies of iustification one by faith alone the other by faith with workes Therefore in that it kills and condemnes it is not contrarie to the promise The second reason is in the 22. verse Things subordinate whereof one serues for the other are not contrarie the law and the promise are subordinate for the law prepares the way for the accomplishing of the promise in that it shuts all vnder sinne that the promise may be giuen to them that beleeue in Christ. The vse In that Paul reiects the blasphemous obiection with God forbid we are taught to auoid things said or done to the dishonour of God with loathing and detestation When it was related to Ahab and Iezabel that Naboth had blasphemed God they beeing idolaters solemnise a fast pretending danger by the sinne 1. King 21. 12. Caiphas supposing that Christ had blasphemed rent his garments Math. 26. When Iob did but suspect his children of blaspheming God he called them and sanctified them Iob 1. 5. It is the fault of our daies that many blaspheme by cursing swearing c. without feare and many doe it as many dissolute souldiers in a brauerie and hearers thereof for the most part are nothing mooued thereat so ordinarie is the offence This shewes the wickednes of our times In the first reason Paul deliuers a notable conclusion namely that the thing which is the meanes to procure life vnto vs is also the meanes of our iustice or iustification before God And good reason For iustice causeth life and that which giueth life first of all giueth iustice Hence it followes that workes cannot meritoriously deserue eternall life For if life be by the workes of the law then iustice also but that cannot be for we must first of all be iustified before we can doe a good worke Let the Papists consider this Againe they which teach that faith is alone in iustification and that both faith and workes concurre as causes of saluation are deceiued For by the former conclusion of Paul if workes be causes of saluation then must they also haue a stroake in our iustification which they haue not And therefore they are the way of our saluation but not any cause at all Lastly here we see that many among vs doe not hold Christ or beleeue in him aright for their iustification because they hold him without change of heart and life For by Pauls conclusion whome Christ quickneth them he iustifieth and whome he doth not quicken them he doth not iustifie Examine thy selfe then if Christ haue sanctified and renewed thy heart thou art iustified if thy heart be yet vnsanctified and thy life vnreformed deceiue not thy selfe with fond imaginations thou art not yet iustified The 22. verse followeth containing the second reason And first let vs consider the meaning of the words The Scripture the words are in the Originall thus That
good but partly euill for such as the cause is such is the effect now the minde and will of man are the cause of his workes and the mind is partly carnall and partly spirituall so also is the will and therefore the workes that proceede from them are partly spirituall in part carnall Vpon this ground it followes that all the workes of regenerate men are sinfull and in the rigour of iustice deserue damnation Obiect Sinne is the transgression of the law good workes are no transgression of the law therefore good workes are no sinnes I answer to the minor The transgression of the law is twofold One which is directly against the law both for matter and manner the second is when that is done which the law requires but not in that manner it should be done And thus good workes become sinfull The dutie which the law requires is done but it is not done perfectly as it ough to be done by reason of the flesh Secondly it is alleaged that good workes are from the spirit of God and that nothing proceeding from the spirit of God is sinne Ans. Things proceeding from the spirit of God alone or from the spirit immediatly are no sinnes now good workes proceed not only from the spirit but also from the mind and will of man as instruments of the spirit And when an effect proceedes from sundrie causes that are subordinate it takes vnto it the nature of the second cause hereupon workes are â—â—rtly spirituall and partly carnall as the minde and will of the doer is Thirdly it is alleged that good works please God and that things pleasing God are no sinnes Ans. They please God because the doer is in Christ and so pleaseth God Againe they please not God before or without pardon for they are accepted because God approoues his owne worke in vs pardons the defect thereof Lastly some obiect on this manner No sinnes are to be done good workes are sinnes there-therefore not to be done Ans. They are not simply sinnes but onely by accident For as God commands them they are good and as godly men doe them they are good in part Now the reason holds onely thus That which is sinne so farre forth as it is a sinne or if it be simplie a sinne is not to be done Now then vpon this doctrine it followes that there is no iustification by workes nor no fulfilling of the law for the time of this life Thirdly hence it follows that the grace of God for the time of this life is mixed with his contrarie the corruption of the flesh This mixture the godly feele in themselues to the great griefe of their hearts When they would beleeue their mindes are oppressed with vnbeleefe They see more ignorance in themselues then light of knowledge There are a number amongst vs that say they know as much as all the world can teach them that they doe perfectly beleeue in Christ and euer did that they loue God with all their hearts and did neuer so much as doubt of the mercie of God But these men are voide of the grace of God they are like emptie barrells that make a great sound they neuer knew what is meant by the combate of the flesh and spirit Fourthly we are here to be admonished in all duties of religion to vse industrie and paines by willing striuing and indeuouring to the vttermost to doe that which we ought to doe We must vse asking seeking knocking Matth. 7. 7. we must with Paul vse wrastling in our praiers to God Rom. 15. 30. They that would haue knowledge in the booke of God must doe more then heare a Sermon they must striue against their ignorance and blindnes and laboriously exercise their senses in the discerning of good and euill They that would beleeue must striue against their naturall vnbeleefe and indeauour to beleeue Blessed saith Salomon Prou. 28. is the man that feareth himselfe or inures himselfe to feare Paul saith of himselfe that he laboured and tooke paines to keepe a good conscience Act. 24. 16. Lastly by reason of this combate we are put in minde to vse sobrietie and watchfulnesse ouer our owne corruptions with much and instant praier least we fall into temptation Matth. 26. 41. We should practise these more then we doe for beside the enemies without we haue an enemie within that seekes our perdition 18 And if ye be led by the spirit ye are not vnder the law In the 13. verse Paul propounds a maine rule of good life Giue no occasion to the flesh and for the better keeping of this he giues a second rule v. 16. Walke in the spirit Of this second rule he giues two reasons The first is taken from the contrarietie of the flesh and the spirit v. 17. The second is in these words they that walke according to the spirit are freed from the curse of the law In these words Paul sets downe three things The first is the office of the spirit which is first of all to regenerate and renew all the powers of the soule and secondly to guide and conduct them that are regenerate Psal. 143. 10. In this guidance or conduction there are foure actions of the spirit The first is Preseruation whereby the holy Ghost maintaines the gift of regeneration in them that are regenerate The second is Cooperation whereby the will of God as the first cause workes together with the regenerate will of man as the second cause And without this Cooperation mans will brings forth no good action no more then the tree which is apt to bring forth fruit yeeldes fruit indeede till it haue the presence and cooperation of the Sunne and that in the season of the yeare The third is direction whereby the spirit of God ordereth and establisheth the minde will and affections in good duties 2. Thess. 3. 5. The last is Excitation whereby the spirit stirres and still mooues the will and minde after they are regenerate because for the time of this life the grace of God is hindred and oppressed by the flesh Hereupon after regeneration there must still be new inclining Psal. 119. 36. new drawing Cant. 1. 3. new working of the will and the deede Phil. 2. 13. Hence it follows that beside the antecedent and first grace there is necessarie a subsequent or second grace For we doe not that good which we can doe vnles God by a second grace make vs doe it as he made vs able to doe it by the first grace The second thing is the Office of all true beleeuers and that is to resigne theÌ„selues in subiection to the worke of Gods spirit Now Gods spirit workes in and by the word of God And hereupon this Subiection hath two parts The first is to make triall inquirie and examination what is the good will of God in euery thing Rom. 12. 2. Thus did Dauid Psal. 119. 94. I am thine saue me for I seeke thy commandements The second part is to denie our selues
the second reproofe before witnesses we must proceede no further but rest there as before if not we must relate it to the Church if he heare the Church there is no further proceedings to be vsed if he heare not the Church he is to be excommunicated and holden as a heathen Offenders therefore are not to be excommunicated at the very first but orderly to be proceeded against and louingly to be dealt withall and patiently to be endured according as the Apostle commandeth 2. Tim. 4. 2. reprooue with all long suffering It may be obiected that Paul biddeth Titus he should auoyd an hereticke after once or â—wise admonition Tit. 3. 10. Therefore we are not to proceed against offenders according to Christs commandement Ans. That text makes nothing against this orderly proceeding commended vnto vs by our Sauiour Christ. For first this commandement is not giuen to all but onely to the Pastors as here to Titus or Bishops who representing the whole Church are to giue sentence of excoÌ„munication Secondly it is to be vnderstood of publike admonition in the face of the Church after that the partie hath bin priuately dealt withall and if after this admonition he doe not recaâ—t his errours and reforme himselfe then is he to be reiected as an heretike that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned of his owne selfe Tit. 3. 11. Neuerthelesse there be certaine cases in which we are not bound to followe this order or manner of proceeding in our reproofes and they are principally three I. When the sinne committed tendeth to the hurt of the Church or common wealth and there be danger in delay as also danger to the partie that is priuie to it and doeth not detect it and small hope of hindering of it as when a man doth plot treason or intermedleth in treasonable practises in this case the paâ—tie offending is not first priuately to be reprooued but publikely to be detected and so to be dealt withall of the Magistrate according to the nature and qualitie of his offence for the common good is to be preferred before any one mans priuate good better it is that one man perish then that the bond of vnitie should be broken II. When the fault is greater if it be committed then the losse of his credit that committed it though it be published For example if one intend to slay another and lie in waite for him in this case we are not bound priuately to admonish the partie intending murther or bloodshed but to detect him to the magistrate for his life is to be preferred before the mans credit that sought his life When Pauls kinsman to wit his si sters sonne heard that aboue 40 men had conspired together and bound themselues with an oath that they would neither eate nor drinke till they had killed Paul he doeth not goe and reprooue them for this fact but relates it to Paul and Paul hearing of it doth not counsell him to goe and reprooue them first and if they would not harken to him to take two or thee witnesses c. but sent him straight to the cheife captaine that he might take order to preuent their bloodie attempt III. When a man is assured priuate reproofe will doe no good and that the partie offending will not brooke it nor take reproofe at his hand he is not to followe that order and manner of reproofe but to acquaint them with it that can and will redresse it Thus Ioseph as it may seeme did not reprooue his brethren because he knewe well they would not be bettered by him seeing they hated him but he brought vnto his father their euill sayings Gen. 38. 2. Albeit others say that their sinne was publike and therefore needed no priuate admonition and others that he did admonish theÌ„ secretly before he did relate it to his father althogh it be not expressely set down in the text Howsoeuer this example be vnderstood the rule is certaine that priuate reproofe is to be omitted when it will either doe hurt or no good 2. Beare ye one anothers burdens and so fulfill the lawe of Christ. In this verse the Apostle propounds another rule touching brotherly loue and it dependeth vpon the former as an answer to a secret obiection which might be made vpon the former doctrine in the 1. verse in this manner Thou enioynest vs we should restore our brother if he fall by occasion into any sinne in the spirit of meekenesse but there are some infirmities in our brethren which cannot be amended nor redressed by brotherly correction what is to be done in such a case The Apostle answereth such infirmities must be borne and tollerated in these words Beare ye one anothers burdens And this rule is enforced by an argument taken froÌ„ the excellencie therof in that the practising of it is the keeping and fulfilling of the whole law in these words And so fulfill the lawe of Christ. First for the rule The Apostle calleth slippes infirmities sinnes by the name of burdens taking his metaphor from trauellers who vse to ease one another by carrying one anothers burdeÌ„ either wholly or in part that so they may more cheerefully and speedily goe on in their iourney Mens burdens are of two sorts either such as euery man is to beare by himselfe alone without shifting them off his own shoulder and laying them vpon other men of which we are to intreat when we come to the fift verse Or such as may be borne of others as well as of our selues of these the Apostle speaketh in this place when he saith Beare ye one anothers burdens and there are foure sorts of them First those whereof our brethren may either be wholly disburdened or in part eased such is the heauie burden of pouertie sickenesse nakednesse hunger thirst banishment imprisonment c. Secondly the outward and bodily wants that are in sundrie persons as blindnesse deafenesse maimednesse lamenesse c. Thirdly personall or actuall sins of men as anger hatred iealousie enuie c. Lastly outward frailties in the actions of mens liues which are not felt oftentimes of those that are subiect vnto them but are heauie burdens to others with whome they conuerse as curiousnesse nicenesse flownesse selfe-conceitednes frowardnes hastines and such like The two first forts are to be borne three waies First by hauing a holy sympathie and fellow-seeling of them in weeping with those that weepâ—â— and in remembring those that are in bonds as though we were bound with them those that are in affliction as if we were also afflicted in the bodie Ebr. 13. v. 3. This was Pauls practise 2. Cor. 11. 29. Who is weake and I am not weake who is offended and I burne not Secondly by bearing with them in their wants and infirmities according to that of the Apostle Beare with the weake 1. Thes. 5. 14. Thirdly by putting vnder our shoulders and bearing part of the burden with them in helping and easing of them in their necessities Rom.
two respects 1. Because by faith we apprehend the righteousnesse of Christ and so in him who hath fulfilled the lawe for vs we fulfill it and so establish it 2. because hauing our hearts purified by faith we liue no more according to the flesh but according to the spirit and so by inchoaâ—e obedience we fulfill the law Lastly in the end in that both the lawe and the gospel tend directly to the manifestation of the glorie of God Yet they differ in 5. things First in the manner of reuealing the lawe before the fall was perfectly known by nature and since the falliâ— part Rom. 2. 15. The Gospel is not known by nature neither was it euer written in mans heart before or after the fall as Paul saith 1. Cor. 2. 9. Those things which the eie hath not seene nor the eare heard nor the heart of man conceiued are they which God hath prepared for them that loue him therefore the Gospel is called a mysterie Rom. 16. v. 25 26. First because the doctrine of the Gospel was made knowne to men and angels by the reuelation of God Eph. 3. 5. 9. Secondly because there is required a special reuelation worke of gods spirit before a man can yeeld assent vnto it Therefore Paul saith We haue not receiued the spirit of the world but the spirit of God that we might know the things that are giuen to vs of God 1. Cor. 2. 12. Secondly in the subiect or doctrine it selfe and that in two respects First the Law preacheth nothing but absolute iustice to the transgressours thereof the Gospel sheweth how iustice is qualified with mercie from all things from which ye could not be absolued by the Law of Moses by him euery one that beleeueth is iustified Act. 13. 39. Secondly the Law teacheth what manner of men we ought to be and what we ought to doe that we may come to eternall life but shewes not howe we may becom such indeed the Gospel teacheth that by faith in Christ we may be such as the Law requires God hath made him to be sinnâ— for vs who knewe no sinne that we might be made the righteousnes of God in him 2. Cor. 5. 21. Thirdly in the obiect The law is giuen to the vniâ—st lawles vngodly prophane 1. Tim. 1. 9 10. that it may shew them their sinnes and the punishment thereby deserued and so may accuse and condemne them the Gospel is to be published and dispensed onely to the penitent which are contrite and broken in heart mourne for their sinnes Math. 11. Esay 57. Luk. 4. IIII. The law promiseth eternall life vpon condition of works Doe this and liue If thou wiâ—â— enter into life keepe the commandements The Gospel promiseth eternall life freely without any condition of works Rom. 4. 5. To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted to him for righteousnes Rom. 3. 21 22. The righteousnes of God is made manifest without the law by the faith of Iesus Christ vnto all and vpon all that beleeue V. In the effects The Law is no instrumentall cause of faith repentance or any sauing grace it is the minister of death 2. Cor. 3. 7. causing wrath Rom. 3. 15. But the Gospel causeth life it is the grace of God which bringeth saluation Tit. 2. 11. for this cause Paul calleth the Law a dead or killing letter the Gospel a quickning spirit 2. Cor. 3. Fourthly it may be demaÌ„ded whether any maÌ„ be able to fulfil the Law considering that Paul biddeth vs beare one anothers burdens and so fulfill the Law of Christ Ans. No meere man can perfectly fulfill the Law in this life This conclusion S. Paul prooueth in sundrie of his Epistles specially by these arguments First by the great and generall deprauation of nature which remaineth in part euen in the regenerate stayning their best actions and making them like a menstruous cloath confessing withall that his best workes are not answerable to the law by reason of the remainders of originall corruption Rom. 7. Now perfect fulfilling of the law cannot stand with corruption of nature and transgression in life For a corrupt fountaine cannot send forth sweete waters neither can a corrupt tree beare good fruit Saint Iames saith He that offendeth in one is guiltie of all and the Scripture pronounceth him accursed that abideth not in all things written in the bookâ— of the law to doe them Popish Doctours answer first that originall corruption which they call the fewell of sinne and the first motions to euill preuenting all consent of will are indeede in the regenerate but they are no sinnes properly But it is false which they teach For euery transgression of the law is a sinne as S. Iohn defines it 1. Ioh. 3. 4. but these are transgressions of the tenth commandement for it either forbiddeth these first motions whether they be primò primae or secundò primae as Schoolemen speake or it forbid doth nothing but the motioÌ„s which are with coÌ„sent of wil which were forbidden in the former commandements and so in effect there are but nine commandements the tenth forbidding no speciall sinne Againe Paul teacheth that these motions preuenting all consent of will are formally opposed to the Law I see another law in my members rebelling against the law of my minde Secondly they answer that Paul Rom. 7. speakes not of himselfe but in the person of the vnregenerate according to the opinion of S. Augustine Ans. Augustine indeede was once of that iudgement but he after retracted that opinion as it is manifest out of his booke of Retractations and the 6. booke against Iulian the Pelagian and that for these reasons First because Paul saith To will is present with me and I doe not the good I would and J delight in the law of God concerning the inward man all which are proper to the regenerate and cannot be affirmed of the wicked Secondly because he makes mention of the inward man which is all one with the new man or the new creature which agreeth onely to the regenerate Thirdly because he saith he is ledde captiue to sinne v. 23. whereas the wicked are not drawne to sinne by force against their wills but runne riot of their owne accord into all wickednes as the horse rusheth into the battell Ierem. 8. 6. Lastly in that he cries out in a sense and sorrow for his sinnes O wretched man that I am who shall deliuer me from the bodie of this death v. 24. which can not be the voice of the vnregenerate for they feele not the burden of their sinne nor desire to be eased of it but take delight and pleasure in it His second reason is this such as our knowledge is such is our loue of God and man but our knowledge is onely in part therefore our loue is but in part and so consequently our obedience is but in part therfore there is no perfect fulfilling of
other mens sinnes saith Euery man shall beare his owne burden And to meete with the carelesnesse of others who respect themselues alone neuer minding the good of their brethren he saith Beare ye one anothers burdens II. Obiect By bearing of our owne burdens is vnderstood giuing an account for our selues vnto God Nowe euery man is not to giue account for himself alone but for those also that are coÌ„mitted to his charge as the father for his child the master for his seruant the magistrate for the subiect the sheapheard for the sheepe Ezek. 34. His blood will I require at thy hand Hebr 13. 17. They watch ouer your soules as they that must giue account Answ. Gouernour and superiours are not to giue account for the sinnes of those that are committed vnto them but for the sinnes which themselues commit in not looking vnto them not admonishing them not restraining them not taking condigne punishment of them for their offences This is plainly taâ—ght Ezek. 33. 8 9. If thou doest not admonish the wicked of his way he shall die for his iniquitie but his blood will I require at thâ— hand Neuerthelesse if thou warne the wicked of his way to turn from it if he doe not turne from his way he shall die for his iniquity but thou hast deliuered thy soule III. Obiect Infants which haue not sinned after the manner of the transgression of Adam doe beare the burden of Adams sinne therefore all doe not beare their own burden Ans. First the words are properly to be vnderstood of personall or actuall sinnes which are proper to euery man in particular and not of originall sinne or the sinne of our nature which is common to all mankind beeing propagated together with nature Secondly I answer that Adams sinne was our sinne and therefore seeing infants partake with him in the sinne it is iust with God they should partake with him in the punishment and so beare their owne burden For albeit the transgression of Adam was his actuall and personall sinne yet it is our originall sinne or the sinne of our nature seeing it is ours by imputation and propagation of nature together with corruption For as Leui was in the loynes of Abraham when Melchizedech met him and payed tithes in Abraham Hebr. 7. 9 10. So all mankind was in the loynes of Adam when he sinned as the branches are in the roote or in the seede And therefore when he sinned we also sinned as the Apostle saith Jn whome all sinned Rom. 5. 12. For so the words are in the originall and not as it is commonly translated for as much as all men haue sinned IV. Obiect In the second commandement the Lord threateneth to visit the sinnes of the Fathers vpon the children to the third and fourth generation Therefore they beare not their owne burden but part of their parents burden and parents doe not beare their owne whole and entire burden but their children for them Ans. The clause in the second commandement of visiting the sinnes of the fathers vpon the children doeth not contradict that of Ezek. 18. 19. The sonne shall not beare the iniquitie of the father neither shall the father beare the iniquitie of the sonne the same soule that sinneth that shall die For they are reconciled v. 14 17. If he that is a wicked man begette a sonne that seeth all his fathers sinnes which he hath done and feareth neither doth the like he shall not die in the iniquitie of his father but shall surely liue Therefore the threatning in the second commandement is not to be vnderstood absolutely as though God would alway plague the children for the fathers sinne but conditionally if they persist and continue in their sinnes walking in their waies and treading in their steps And the same answer is giuen in the second commandement that God will not visit the sinne of the fathers vpon the children saue vpon those that hate him It may be said The sinnes of the parents are not vindicated vpon the children because the punishment inflicted vpon their posteritie is not felt of the parents Ans. First children are as it were a part of their parents and therefore they beeing punished their parents are punished with them Secondly it is a corrasiue and a torment to parents to knowe thâ—â— their children shall be seuerely punished and afflicted Thirdly the punishment of posteritie hath a relation to the parent seeing God hath threatened he will punish the children which walke in the wicked waies of their fore-fathers that so he may testifie how extreamly he abhorreth both their sinne and the sinne of their progenitors Fourthly the parents sinne is often a cause of the childrens sinne seeing that God in his iust iudgement curseth a wicked mans posterity by leauing them to themselues to blindenesse of minde and hardnesse of heart that so they may fulfill the measure of their fathers as our Sauiour Christ speaketh Matth. 23. 32. And by their owne sinnes may iustly pull vpon them condigne punishment Lastly God doth more manifest his wrath against the sinne of the parent by punishing the child Obiect V. Numb 25. 4. The chiefest of the Israelites were hanged vp before the Lord for the fornication and idolstrie of the people therefore they did not beare the burden of their own sinne Ans. They were punished for their owne sinne for they consented to worship the idol and commit folly with the daughters of Moab or râ—ther were principall ring-leaders and first actors in this Commick-tragedie as may appeare by the practise of Zimri Prince of the familie of the Simeâ—nites v. 6. in bringing Câ—sbie a Madianitisâ— woman into his tent in the sight of Moses and the whole congregation Therefore because they did not hinder them from committing this fact as they might beeing in place of gouernment but did partake with them in the sin they are first punished that more seuerely for a thousand of them were hanged vp the same day v. 4. the rest of the people to the number of 23 thousand were slain by the sword at the commandement of God v. 5. to which Paul had an eye when he said that there fell in one day 23 thousand 1. Cor. 10. 8. meaning of the common sort excluding those that were hanged vp for in all there were 24 thousand Num. 25. 9. Thus the contrarietiâ— which seemes to be betwixt those two places may be better accorded then to say as some doe that the pen-men or scribes failed in copying out the bookes Or as others that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paul or as others that Paul is not contrarie to Moses seeing that if there were 24 thousand as Moses saith there were 23 thousand for there is no reason why the Apostle should vse the lesse number rather then the greater except that which I haue said considering the greater is as round a number as the lesse Obiect VI. Dauid sinned in numbring the people and they were punished for his sinne
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
that is to binde them to a necessarie obseruation of the ceremoniall lawe Here let vs marke the practise and pollicie of the deuill Libertie from sinne death and the ceremoniall lawe is the treasure of the Church and therefore the deuill seekes to ouerthrow it by holding men in bondage vnder abolished ceremonies Thus at this day they of the popish Church are in bondage vnder an heape of humane traditions beeing indeede a yoake farre heauier then that of the ceremoniall-lawe Againe when men professe the name of Christ the deuill is content with it and he indeauours with all his might euery where to hold them vnder the bondage of sinne and to hold them in his snare at his will Thus vnder the name of Christianitie there be swarmes of Atheists Epicures Libertines worldlings and prophane persons At this time according to auncient custome we celebrate the memoriall of the birth of Christ and yet no time so full of disorder as this For the most that professe Christ take and challenge to themselues a licentious libertie to liue and doe as they list and this kind of libertie is flat bondage But they that are seruants of Christ indeed should take heede of this bondag◠For beeing free from sinne they should be seruants of nothing but righteousnesse Rom. 6. 18. They that be of a corporation stand for their liberties what a shame then is it that men should loue bondage and neglect the spirituall libertie which they haue by Christ. Thus we see howe the false brethren vrged circumcision now let vs come to Pauls refusall The first point is that they would not giue place for an houre It seemes they were requested to vse circumcision but once but they would not yeeld so much as once because their acte would haue tended to the preiudice of Christian liberty in all places Here we learne that we may not vse the least ceremonie that is in the case of confession before our aduersaries that is when they seeke to oppresse the trueth by face or by fraud and make ceremonies signes and tokens of the confession of any vntrueth Iulian the Emperour sitting in a chaire of estate gaue gold to his souldiers one by one withal cōmāding to cast of frākincense so much as a graine into the fire that lay vpon an heathenish altar before him Nowe Christ in souldiers refuse to do it and they which had not refused afterward recalled their acte and willingly suffered death Againe here we learne that we are not to yeeld from the least part of the trueth of the Gospel that God hath reuealed to vs. This truth is more pretious then the whole world beside and heauen and earth shall rather passe then the least tittle of it shall not be accomplished The commission of the Apostles was to teach them to doe all things which God had commanded Therefore the vnion or mixture of our religion with the popish religion is but a dreame of vnwise Politickes for in this mixture we must yeeld and they must yeeld something but we may not yeeld a iot of the truth reuealed to vs. There is no fellowship of light with darkenesse 1. Cor. 6. Colacinthus a naughtie pot hearbe marred a whole pot of pottage 2. King 4. 40. Christ saith in the like case of the Pharisies Let them alone they are the blinde leaders of the blind Math. 15. 14. We may yeeld in things indifferent but not in points of religion In matters of this world we may be indifferent and of neither side but in matters of God we may not There is no halting betweene two religions The second point is they gaue not place by way of subiection The reason is the Apostles were of highest authoritie simply to be beleeued in their doctrine And they had extraordinarie authoritie to punish them that rebelliously withstood them Act. 5. 5. 10. Act. 13. 20. 2. Cor. 10. 6. For this cause they were not to stand subiect to the iudgement and censure of any man They willingly suffered their doctrine to be tried yet were they not bound to subiection as other ministers of the new testament are 1. Cor. 14. 32. 1. Ioh. 4. 1. It may be said if they would not giue place by subiection howe then gaue they place Answer There is two kinds of yeelding one by tolleration without approbation the other by subiection which is the greatest approbation that can be By the first it may be Paul was content to giue place but not by the second Here we see howe we are to yeeld to the corruptions of the times in which we liue whether they be in manners or in doctrine We are to giue place by meeke and patient bearing of that which we cannot mende but we are not to giue place by subiection The third point is the ende of Pauls refusall That the truth of the Gospell might continue that is that the Gospel might be preserued in puritie and integritie in all things And by this Paul giues vs to vnderstand that if circumcision be made a necessarie cause of iustification and saluation the truth of the Gospel doeth not continue Here let vs obserue that when iustification or saluation is ascribed to workes or Sacraments the truth of the Gospell giues place and falshood comes in the roome Wherefore the religion of the Church of Rome is a meere deprauation of the Gospel for it makes workes to be the meritorious causes of iustification saluation Nay which is more it teacheth men to worship a peece of bread and to invocate dead men and to kneele downe to stockes and stones 6 And of them that seemed to be great what they were in times past it makes no matter to me God accepteth no mans person for they that are the cheife did not communicate any thing to me Here Paul laies downe the second signe of his approbation namely that in conference he learned nothing of the cheife Apostles And this he expresseth in the first words in which the concealement which he vseth is to be obserued For hauing begun a sentence he breakes it off in the middle and conceales the latter part and leaues it to be supplied by the reader thus Of them that seemed to be great I was not taught or I learned nothing The like forme of speaking is vsed 1. Chron. 4. 10. Where Iabez saith If the Lord blesse me and be with me concealing the end of his sentence I will be thankefull thus and thus In the roome of this concealement Paul puts an answer to an obiection For some man might take exception against his former speech thus Thou callest the Apostles Great but thou speakest fainedly for thou knowest they were but poore fishermen To this he makes answer thus What they were once it makes no matter to me Then he renders a reason of his answer God accepts no mans person This done he proceeds and renders a reason of his first speech he learned nothing of the cheefe Apostles because they did
not communicate any thing to him either in doctrine or counsell The vse This verse serues to expound other places in S. Iohn Where Christ promiseth to giue his spirit to his Disciples to teach them all things Ioh. 14. 26. and to led them into all truth Ioh. 16. 13. Now these promises directly and properly concerne the Apostles and they are here verified in Paul Who was so farre forth taught by God and lead into all truth that the cheife Apostles could not teach or communicate any thing to him For all this though Paul and the rest were led into all truth that they could not erre yet were they not led into all holinesse of life that they could not sinne Paul saith to will is present with me but he addes that he cannot doe the good he would Christ saith to all the Apostles He that is washed and is all cleane must still haue his feete washed Ioh. 13. 10. Wherefore they are to be rebuked that thinke there must be no want at all in them that are Preachers of the Gospel and hereupon take occasion to despise their Ministerie if they can spie any thing amisse in their doings Vpon the same ground they might reiect the Ministerie of the Apostles For though they could not erre in preaching and writing and though they had no neede to be taught of any man yet were they not free from sinne in their liues and the chiefe of them sundrie times fayled Againe here we learne that there is a good and lawfull kind of boasting and that is when a man is disgraced and his disgrace is the dishonour of God and the disgrace of the Gospel This makes Paul here to say that he learned nothing of the chiefe Apostles For if he had said otherwise he should haue bin reputed to be no more but an ordinarie disciple and the doctrine which he taught before this conference should haue bin called in question For this cause he stands vpon it that they did not communicate any thing vnto him Vpon the like occasion he professeth that he will boast 2. Cor. 11. 16. Here the saying of Salomon may be obiected Let an other mans mouth praise thee and not thine owne Prou. 27. 2. I answer it sufficeth for the truth of sundrie prouerbs if they be commonly ordinarily and vsually true though they be not generally true Thus ordinarily men are not to praise themselues yet in a speciall and extraordinarie case it may be otherwise And the manner which Paul vseth in commending of himselfe is to be obserued First he doth it in great modestie because in speaking of himselfe he concealeth that part of the sentence which should haue serued to expresse his praise Secondly in praising of himselfe he is not carried with enuie but his care is to maintaine the good name of the rest of the Apostles when he saith What they haue bin it is no matter to me Here then we see that the Atheists doe Paul wrong who challenge him for pride and presumption as though he could not brooke an equall and withall skorned to learne of any Againe by Pauls example we are to take notice of a common sinne Mens hearts are so possessed with selfe-loue and they are so addicted to their owne praise that it is griefe to them to heare any praised beside thēselues whereas loue binds vs as well to take care for the good name of others as of our owne When Paul saith What they were in times past it matters not to me we learne that we are to esteeme of men not as they haue bin but as they are Peter Iames and Iohn though they had bin fishermen yet are they honoured of Paul as Apostles Therefore when men haue repented we may not vpbraid thē with their liues past Neither may we take occasion to contemne them that be in authoritie because we haue knowne what they haue bin heretofore but euery man is to be esteemed according to his calling and according to the grace of God giuen him Like is Gods mercifull dealing toward vs. For he accepts men not as they haue bin but as they are when they repent Therefore if Sathan shall at any time obiect thy life past say vnto him thus Tell me not what I haue bin but tell me what I am and what I will be This sufficeth when we repent God accepteth the person of no man By person is meant not the substance of a man or the man himselfe but the outward qualitie or condition of man as countrey sexe birth condition of life riches pouertie nobilitie wisdome learning c. And God is saide not to accept the person because he doth call men bestow his gifts and giue iudgement according to his owne wise and iust pleasure and not according to the outward appearance and condition of the person Read Iob. 34. 19. It may be obiected that God deales not equally with them that are equall because all men are equall in Adam and of them he chooseth some to eternall life and refuseth others I answer he is said to accept persons that deales vnequally with men beeing bound to deale equally now God is not thus bound because he is a soueraigne and absolute Lord ouer all his creatures and may doe with his owne what he will Math. 20. 16. Secondly it may be obiected that God had respect to Abel and his sacrifice Gen. 4. 4. Ans. The condition of man is twofold outward inward Outward standes in worldly and ciuill respects Inward standes in a pure heart good conscience and faith vnfained For this onely was Abel respected Hebr. 11. 4. Though God accept not the outward person yet in euery nation he that feareth God is accepted of him Act. 10. 34. Thirdly it may be obiected that God iudgeth euery man according to his workes Ans. Though workes appeare outwardly yet the roote and ground of them is in the heart And the iudgement of God is according to them as they are fruits of the faith of the heart The vse All men are in this to be like vnto God their heauenly father not accepting persons in their dealings As Magistrates in the exequution of iustice Deut. 1. 17. Ministers in teaching and in the reproouing of sinne Mark 12. 14. and all beleeuers who are not to haue religion in acceptation of persons Iam. 12. 1. This acceptation is the ruine of societies And it is the common fault For vsually elections are made offices bestowed and iustice exequuted with partialitie and with blind respects to countrey kinred friendship money Secondly we are all taught to feare the iudgement of God and to prepare our selues with all diligence that we may be found worthie to stand before God in that great day For we must come naked before him and he will haue no respect to our birth our riches our learning Therefore it is good for vs now to put on Christ that in him we may be accepted For with him the father is well pleased Thirdly we may not set our
where it is said that he ministred to the Saints at Ierusalem and withall that he gaue himselfe no rest in this dutie till he had sealed this fruit vnto them that is till he saw it done according to his desire His example must be followed of vs. It is not enough for vs to giue good words and to wish well but we must in our places and callings doe our endeauour that releefe may euen be sealed to our poore And there be many reasons to mooue vs. First let vs consider that the charge was very great to maintaine the altar of the Lord in the old Testament with sheepe and oxen and offerings of all kinds and now in the new Testament the poore come in the roome of the Altar Secondly the poore represent the person of Christ and in them he comes vnto vs and saith J am hungrie I am sicke I am naked I am harbourlesse therfore looke what we would doe to Christ the same must we doe to them Thirdly the poore haue title and interest to part of our goods for God is the Lord of them and we are but stewards to dispose and vse them according to his appointment And his will is that part of our goods be giuen for the releefe of the poore If this be not done we are theeues in respect of the goods we possesse Lastly mercie or the bowels of compassion in vs is a pledge or an impression of the mercie that is in God towards vs and by it we may knowe or feele in our selues that mercie belongs vnto vs. Thus we see what is our dutie nowe let vs consider what is our fault Not to blame any person or persons it is our common fault that we are backeward and slacke in this dutie And the cause is that we doe not heartily giue our selues to Christ and this makes vs to be so slacke in giuing our goods to the poore 2. Cor. 9. 5. Againe we commonly liue as it were without a law We doe not with Dauid set the laws of God before vs Psal. 119. v. 168. Neither doe we apply our hearts to his statutes v. 112. For then would we with Dauid make haste to keepe the commandements of God v. 60. Specially this great commandement of releefe and the rather because the obseruing of it is the inriching of vs all Lastly let vs marke that Paul beeing warned of the Apostles was diligent to doe that whereof he was warned The like must we doe It is not sufficient to heare but beside this there must be in vs a care and diligence to doe and practise that which we heare For this is to build vpon the rocke And it is a common fault to heare much and doe little Ezech. 33. 24. v. 11. And when Peter was come to Antioch I withstood him to his face for he was to be blamed In these words Paul propounds the second answer which he makes to the obiection mentioned in the beginning of the chap. to this effect Though the church glorifie God for thee yet wil not the Apostles do it because thou art contrary to thē Here Paul answers that there was indeed a dissention between him and Peter when he withstood Peter to his face at Antioch but the fault was not his but Peters who was wholly to be blamed For the better vnderstanding of these words three points are to be handled The first is who was resisted The answer is Peter the Apostle For the intent of this chapter is to shewe what agreement there was betweene Paul and the rest of the Apostles And there was no Apostle of this name but one Therefore they among the Auncient are greatly deceiued who thinke that the Apostle Peter was not reprooued but some other of that name The second point is who resisted Answer Paul and that not for shewe and fashion but in truth and good earnest And this appeares because in the words following he sets downe a waightie and vrgent cause of his reproofe Therefore Ierom and others are deceiued who thinke that Paul reprooued Peter in shewe and appearance and not in good earnest The third point is what was Pauls minde and meaning in resisting of Peter Answer To doe his office The kingdom of God and all things pertaining thereto must haue free passage without resistance The second petition is Thy kingdome come Iohn the baptist preached thus Prepare the way of the Lord and make his paths straight Mar. 1. Saint Paul saith Praie that the word of God may haue free passage and be glorified 2. Thess. 3. 1. Contrariwise such things as hinder the kingdom of God must be withstood Therefore Peter saith Resist your aduersarie the deuill strong in faith 1. Pet. 5. 9. And thus men that are instruments of euill are to be withstood And here Paul by an holy reproofe withstands Peter for his bad example In Paul here first we may behold an example of true vertue in that he resists euill to the vttermost of his power following his owne rule Abhorre that which is euill and cleaue vnto that which is good Rom. 12. 9. Haue no fellowship with the vnfruitfull workes of darkenes but rather reprooue them Eph. 5. 11. In like manner must euery one of vs resist euill first in himselfe and then in them that appertaine to him Therefore Paul saith to all Put on the armour of God that ye may resist Eph. 6. 13. Here 2 things may be demāded first what must we resist Paul answers again Principalities and powers and spirituall wickednesses that is the deuill and all his angels It may be said we haue no dealing with them for they vse not to appeare vnto vs. Ans. That the deuill comes not vnto vs visibly but in the persons of euill men and in the badde examples of all men This made Christ say to Peter Math. 16. 23. Come behind me Satan for thou art an offence vnto me when Peter would haue disswaded him from going to Ierusalem Again it may be said In what things must we resist them Paul answereth In heauenly things v. 12. that is in things which pertaine to Gods kingdome and concerne either the saluation of our soules or the worship of God For the deuill seeketh by all manner of euils to hinder these good things Moreouer this dutie of resisting euill is so necessarie that we must resist sinne if neede be to the very shedding of our blood Heb. 12. 4. Againe we haue in Paul an example of bouldnes and libertie in reproouing of sinne This was a thing commanded to the Prophets and Apostles Isai 58. 1. Crie and spare not lift vp thy voice like a trumpet shew my people their transgression Ierem. 1. 17. Trusse vp thy loines arise and speake vnto them all that I commaund thee be not afraid of their faces left I destroy thee before them Like libertie may the ministers of the word vse obseruing Pauls rule 2. Tim. 1. 7. God hath not giuen vs the spirit of feare but of power and
of loue and of a sound minde Where he sets downe three caueats First that this libertie in reprouing is not the fruite of a bold and rash disposition but it is a fruit of Gods spirit and so to be acknowledged Read Mich. 3. 8. The secoÌ„d that the vse of this libertie is to be ordered by a sound mind whereby we are able to giue a good ac count of our reproofes both for the matter and manner of them The third is that all our admonitions must be seasoned and tempered with loue that they tend to the good and saluation of them that are reproued These caueats obserued libertie in reproouing shall neuer want his blessing Isai. 50. 7. Thirdly here is an example in Paul of an ingenious ho nest minde When he sees Peter doe amisse he reprooues him to his face Contrarie to this is the common practise in backbiting whispering tale-bearing whereby it comes to passe that when a man is in fault euery man knowes it saue he which is in fault This vice the lawe of God expressely forbids Leu. 19. 16. And it is the propertie of a good man not to take vp a false reporte Psal. 15. And Dauid reproues Soul because he did but lend the eare to tale bearers saying wherefore giuest thou an eare to mens wordes that say behould Dauid seeketh euill against thee 1. Sam. 24. 10. In Peter who when he was reproued made no reply we see an example of patience and humiltie whereby he humbled himselfe before the reprouer when he was conuicted of an offence The like was in Dauid when he said let the righteous smite mee Psal. 141. v. 5. Where as Paul saith that Peter was to be blamed or condemned not in respect of his person but of his example we see that excellent men euen the cheefe Apostles are subiect to erre and be deceiued It may be said howe then may we trust them in their writings I answer while they were in deliuering any thing to the Church whether it were by sermon or wri ting they were guided by the infallible assistance of the spirit and could not erre Otherwise they might erre when they were out of this worke in mind will affection or action Thus Ionas when he saw that Niniue was not destroyed was impotent in his anger Nathan was deceiued in giuing aduise to Dauid touching the building of the temple 2 Sam. 7. The Apostles at the ascension of Christ still dreamed of an earthly kingdome saying When wilt thou restore the kingdome to Israel Act. 1. And Peter beeing bidden to arise and eate of things forbidden by the ceremonial law said Not so Lord Act. 10. 1. 4. Thus then if Peter was subiect to errour the pretended successours of Peter namely the bishops of Rome cannot be free from errour It is alleadged that Peter erred in life and not in doctrine I answer it was so indeed yet did his bad example tend to the ruine of doctrine if it had not bin preuented Therefore the errour that was in acte if we respect the euent was in doctrine Againe I answer that an errour in action presupposeth an errour in minde or at the least some ignorance because the minde is the beginning of the thing done Thus all sinners are called ignorant persons Hebr. 5. 2. And it seemes that the errour of Peter was that of two euils it was the best to choose the lesse that is to choose rather to offend the Gentiles then the Iewes to whome he was an Apostle specially appointed Here againe we miserable wrethes are taught to watch and pray that God would not lead vs into temptation considering most excellent men are subiect to falling And men must be warned not to abuse Peters example in boulstering themselues in their naughtie waies by saying we are all sinners that the best man aliue is a sinner that the iust man falles seuen times a day For the place in the Prouerbs 14. 16. is spoken of affliction and not of sinne the iust man falls seuen times that is he falles into manifould perills And further we should not only consider the faults of iust men but also their conuersion and repentance And againe to sinne and to commit sinne are two diuers things Though the godly sinne yet doe they not keepe a course in sinning and goe on from sinne to sinne v. 12. For before certen came from Iames he ate with the gentiles but when they were come he withdrew himselfe fearing them that were of the circumcision 13. And other Iewes dissembled likewise with him in so much that Barnabas was brought into their dissimulation also The Apostle hath propounded his second answer in the former verse now he proceedes to make a declaration of it And first he sets downe the cause why Peter was reproued and the manner of reprofe The cause is the 12 and 13. verses namely Peters sinne And this sinne is set forth by foure things By the name of the sinne the matter of the sinne the cause of the sinne the effects of the sinne The name of the sinne is noted when Paul saith And other Iewes dissembled likewise with him v. 13. where I gather that Peters sinne was Simulation Simulation of it selfe is a thing indifferent and according to circumstances is either good or euill Lawfull simulation is when men conceit that which they may lawfully conceit and signifie something either by word or deede that is onely beside the truth and not contrarie to it This was the Simulation of Ioseph who carried himselfe as a stranger to his brethren in Egypt after he had examined them and knew who they were Gen. 42. This was the Simulation of Christ who when he was come to Emaus made as though he would haue gone further Luk. 24. 28. Thus Paul among the Iewes plaid the Iewe 1. Cor. 9. 20. Vnlawfull Simulation is that when something is signified or fained against the truth or to the preiudice of any Of this kind was the simulation of Peter which tended to the preiudice of the Gospel and to the offence of the Gentiles The second point is the matter of the sinne or the sinne it selfe which was on this manner First among the Gentiles at Antioch he vseth Christian libertie in eating things forbidden by the ceremoniall law yet after the comming of certen Iewes from Ierusâ—lem he seperates himselfe from the Gentiles and plaies the Iewe among the Iewes Like to this was the halting of the Israelites betweene God and Baal 1. King 18. 21. and the practise of sundrie men who are Protestants with vs and yet in other countries goe to Masse and the practise of our people who change their religion with the times Here we see the great weaknesse of Peter in that vpon a very little occasion and that presently falls away from his profession to his old course In him we may behold our owne weakenesse and consider what we are like to doe in like case We nowe professe the Gospell of Christ yet if
the couenant of Grace and therefore we must acknowledge the father to be our father the Son to be our Redeemer the holy Ghost to be our comforter and seeke to grow in the knowledge and experience of this It may be demanded whether baptisme may not be administred in the name of Christ alone or in the name of God without mention of the persons in the Godhead Ans. No. For the true forme of baptisme is here prescribed If it be said that Peter biddes them of Ierusalem repent and be baptized into the name of Christ. Act. 2. 38. I answer that Peters intent in that place is to set downe not the forme of baptisme but the ende and scope thereof which is that we may attaine to true fellowship with Christ. The fourth point is concerning the endes of baptisme which are foure The first is that baptisme serues to be a pledge vnto vs in respect of our weaknes of all the graces and mercies of God and specially of our vnion with Christ of remission of sinnes and of mortification Secondly it serues to be a signe of Christian profession before the world and therefore it is called the stipulation or interrogation of a good conscience 1. Pet. 3. 21. Thirdly it serues to be a meanes of our first entrance or admission into the visible Church Lastly it is a meanes of vnitie Read Eph. 4. 5. 1. Cor. 12. 13. The fifth point concernes the Efficacie of baptisme Of which there be foure necessarie questions The first is whether the Efficacie of baptisme extend it selfe to all sinnes and to the whole life of man For answer I will set downe what we teach and what the Papists We teach that the vse of baptisme inlargeth it selfe to the whole life of man and that it takes away all sinnes past present and to come one caution remembred that the partie baptised stand to the order of baptisme which is to turne vnto God and to beleeue in Christ and so to continue by a continuall renouation of faith and repentance as occasion shall be offered Reasons may be these First the scripture speakes of them that had long before bin baptised and that in the time present baptisme saueth 1. Pet. 3. 21. and ye are buried by baptisme into the death of Christ. Rom. 6. 4. And in the future tense it is saide he that beleeueth and is baptised shall be saued And Paul saith that the Church is cleansed with the washing of water that it may be presented glorious and without spot vnto God Eph. 5. 26. And all this shewes that baptisme hath the same efficacie after which it had before the administration thereof Secondly the couenant of grace is euerlasting Isa. 54. 10. Hos. 2. 19. and the couenant is the foundation or substance of baptisme therefore baptisme is not to be tied to any time but it must haue his force so long as the couenant is of force And this appeares by the example of the Galatians who are now fallen away to an other gospel after their baptisme and yet are instructed and directed by their baptisme Lastly it hath bin the doctrine of the ancient Church that all sinnes are done away by baptisme euen sinnes to come The doctrine of the Papists is that baptisme takes away all sinnes that goe before the administration thereof and that sinnes after baptisme are not taken away by baptisme but by the Sacrament of pennance But the doctrine is erronious as may appeare by the arguments which they vse Argum. first Circumcision had no vse after the administration thereof for the abolishing of sinne Therefore neither hath baptisme Ans. Circumcision had And this appeares because the Prophets put the Iewes in minde of their circumcision when they fell away from God bidding them to circumcise the foreskin of their hearts Ier. 4. 4. Arg. 2. The Apostles vsed to call them that sinned after baptisme to confession of sinne and to repentance or pennance Act. 8. 21. 1. Ioh. 1. 9. Ans. This makes for vs for in so doing they bring men to their baptisme and to the order set downe there which is that the partie baptised must first of all turne to God and beleeue in Christ and there is no new order set downe afterward but onely a renewing of this first baptismall order both in the Ministerie of the word and in the supper of the Lord. And whereas they make a distinction of pennance the vertue and pennance the sacrament placing the vertue before and after baptisme and the sacrament onely after for this they haue no word of God Arg. 3. If a man be inlightned that is baptised and then fall againe he cannot be renewed by repentance which is in baptisme Hebr. 6. 6. Ans. The text speakes not of them that fall after baptisme but of them that fall away by an vniuersall Apostasie denying Christ. For it is said v. 7. that they crucifie Christ againe that is crucifie Christ crucified and so make a mocke of him and tread vnder foote the blood of Christ. Hebr. 10. 29. Againe the text speakes not particularly of repentance in baptisme but of all repentance whatsoeuer yea of repentance after baptisme For there is no place for repentance where Christ is renounced Arg. 4. Pennance as Hierome saith is a second table after a shipwracke Ans. Repentance indeede is a second table or bord whereby a sinner fallen from his baptisme returnes againe to it and so comes to the hauen of euerlasting happines Thus then we see that baptisme is the true sacrament of repentance for repentance pertaines to the inward baptisme The vse If baptisme serue for the whole life of man then if thou be in any miserie or distresse haue recourse to thy baptisme and there shalt thou finde thy comfort namely that God is thy God if thou truly turne and beleeue in him Secondly remember euery day the obligation of homage wherewith thou hast bound thy selfe to God specially in thy temptations remember it and see thou stand to it and make it good The second question is whether baptisme abolish Originall sinne or no The answer of the Papist is that it doth so as in the partie baptised there remaineth nothing that God may iustly hate and therefore he saith that Originall sinne after baptisme ceaseth to be sinne properly We teach and are to hold that the perfect and intire baptisme in which the outward and inward baptisme are ioyned together abolisheth the punishment of sinne and the guilt that is the obligation to punishment and the fault yet not simply but in two respects first in respect of imputation because God doth not impute Originall sinne to them that are in Christ secondly in respect of dominion because Originall sinne raigneth not in them that are regenerate Neuerthelesse after baptisme it remaines in thē that are baptised and is still and that properly sinne Paul saith Rom. 7. 20. If I doe that I would not it is no more I that doe it but sinne that dwelleth in
by name Exod. 33. 17. Againe it is a perpetuall and vnchangeable knowledge For whome God once knowes he neuer forgets Isai 49. 15. The third estate of the Galatians is their estate in their reuolt or Apostasie in these words How turne ye again to impotent and beggarly rudiments whereunto as from the beginning ye will be in bondage againe or thus to which ye will doe seruice againe as from the beginning The words carrie this sense How turne ye againe that is it is an intollerable offence in you hauing knowne God to returne againe to the rudiments of the law By rudiments we are to vnderstand Circumcision the Iewish sacrifices and all the ceremonies of the law of Moses And it may not seeme strange that they are called impotent and beggarly rudiments For they must be considered three waies with Christ without Christ and against Christ. With Christ when they are considered as types and figures of Christ to come and as signes of grace by diuine institution for the time of the old Testament Without Christ when they are vsed onely for custome whether before or after the death of Christ. Against Christ when they are esteemed as meritorious causes of saluation and the iustification of a sinner is placed in them either in whole or in part as though Christ alone were not sufficient In this respect Paul calls them impotent and beggarly rudiments And Paul hauing said that the Galatians returned againe to the rudiments of the lawe in the next words he shewes howe they doe it namely by seruing them againe They serued or yeilded seruice to them three waies In opinion because they iudged them to be necessarie parts of Gods worshippe and means of their saluation In Conscience because they subiected their consciences to them In affection because they placed part of their affiance in them for their iustification and saluation It may be demanded howe the Galatians can be said to returne againe to the rudiments of the law serue them againe that were neuer vsed to them before Answ. In the speach of Paul there is that which is called Catachresis that is a kind of speaking somewhat improper in respect of finenesse and Elegancie The like we haue Ruth 1. 22. when Ruth is said to returne to Iuda with Naomi yet shee was neuer there before Neuerthelesse the speach in sense is most significant and proper For Paul no doubt signifies hereby that when the Galatians subiected themselues to the rudiments of the law and placed their saluation in part euen in them they did in effect and in trueth as much as returne againe to their old superstitions serue againe their false gods Here then we haue a description of the Apostasie of the Galatians It is a voluntarie sinne for Paul saith ye will serue after the knowledge of the truth in which they returne againe to the rudiments of the law by yeelding subiection and seruice to them which act of theirs is indeede as much as if they had serued againe their false gods Here some may say if this be so then they sinned against the holy Ghost Ans. The sinne against the holy Ghost is indeede a voluntarie sinne but that is by reason of the obstinacie and malice of the will and this offence in the Galatians was voluntate onely by infirmitie Againe the sinne against the holy Ghost is an vniuersall Apostasie in respect of all the Articles of religion for that sinne makes men crucifie Christ crucified Heb. 6. 5. and to tread vnder foote the sonne of God the Apostasie of the Galatians was particular onely in the article of iustification The vse In that the Ceremonies of the law set vp against Christ in the cause of our iustification and saluation are called impotent and beggarly rudiments Paul teacheth a waightie conclusion That Christ stands alone in the worke of redemption without collegue or partner without deputie or substitute whether we respect the whole worke of redemption or the least part of it Againe that all the workes of mediation stand alone by themselues and admit nothing to be added and adioyned to them There is no other name whereby we can be saued beside the name of Christ. Act. 4. 12. Christ saues them perfectly that come vnto him Heb. 7. 25. In him we are complete Col. 2. 10. He alone treads the winepresse of Gods wrath and none with him Isai 63. 3. If Christ be a Sauiour he must be a perfect Sauiour considering he is God and man and beeing a perfect Sauiour in himselfe he needs no partner and because he is euery where 〈◊〉 all times therefore he needs no deputie in his stead Again euery worke of redemption is acted by whole Christ according to both his natures and as there are in him two natures so are there two operations of the said natures and as both natures concurre to make one person so the operatiōs of both natures concurre to make the compound worke of a mediatour which is an admirable worke not meerely humane but theandricke that is humane-diuine For this cause no action pertaining to redemptiō can be performed by a mere creature whether man or angel Obiection I. Ioh. 20. 23. The Apostles haue the power to remit and retaine sinnes therefore it is not proper to Christ. Answ. To remit by meriting and by efficacie in the conferring of pardon is proper to the mediatour The Apostles and other Ministers remit by preaching and by declaring remision The ministers of the word doe not procure our reconciliation with God as Christ doth but they exhort men to be reconciled to God 2. Cor. 5. 20. Obiect II. 1. Pet. 3. 18. Baptisme saueth therefore not Christ alone Ans. Baptisme saueth by signifying and by sealing vnto vs the grace and mercie of God and the effecting of our saluation is in the same place ascribed to Christ and his resurrection The conclusion then of Paul is to be remēbred for it serues as in engyne to ouerturne the maine grounds of poperie The primacie of the Pope is a certen estate in which he is substituted into the place and roome of Christ for he takes vpon him to make lawes that properly and truely binde conscience euen as the lawes of God Againe he takes vnto him a proper and iudiciall power to remit or retaine the sinnes of men Nowe these actions indeed are the proper actions of God Christ no meere creature is capable of them In this respect the primacie of the Pope is an impotent and beggarly inuention Again the Romish relligion beside the al sufficient oblation of Christ vpon the crosse lets vp the sacrifice of the masse for the sinnes of the quicke and the dead besides the Intercession of Christ it sets vp the Intercession of Saints and Angels beside the perfect satisfaction of Christ it sets vp humane satisfactions beside the infinite merit of Christ it maintaines and magnifies the merit of humane workes But all these are but impotent and beggarly deuises of men
till the comming of the Messias and now the Catholike Church is in the roome of the sanctuarie in it must we seeke the presence of God and the word of life therefore it is called the pillar and ground of truth 1. Tim. 3. 15. Fourthly in Ierusalem was the throne of Dauid Psal. 122. 5. and in the Catholike Church is the throne or scepter of Christ figured by the kingdome of Dauid Reu. 3. 7. Fiftly the commendation of a cittie as Ierusalem is the subiection obedience of the citizens now in the Catholike Church all beleeuers are citizens Eph. 2. 19. and they yeild voluntarie obedience and subiection to Christ their king Psal. 110. 2. Isai 2. 5. Lastly as in Ierusalem the names of the citizens were inrolled in a register so the names of all the members of the Catholike Church are inrolled in the booke of life Reu. 20. 15. Hebr. 12. 23. Againe the Catholike Church dwelling here belowe is said to be aboue in heauen for two causes First in respect of her beginning which is from the Election and grace of God and from Christ the Mediatour of whose flesh and bone we are that beleeue Eph. 5. 30. The iustice whereby we are iustified is in Christ our holinesse and life flowes from the holinesse and life of Christ as from a roote Secondly the Church is said to be aboue because it dwels by faith in heauen with Christ for the propertie of faith is to make vs present after a sort when we are absent Heb. 11. 2. The vse This beeing so we are admonished to liue in this world as Pilgrimes and strangers 1. Pet. 2. 11. and therefore we must not set our loue vpon any earthly thing but our mindes must be vpon the countrie to which we are trauelling And whatsoeuer is an hinderance to vs in our iourney we must cast it from vs that we may goe lightly and if we haue any wrongs done vs either in goods or good name we must the rather be content because we are out of our countrie in a strange place and hereupon we must take occasion to make haste to our iourneys end that is to our own citie and last abode Thus did the Patriarches Heb. 11. 13 15. Secondly we must carrie our selues as Burgesses of heauen Phil. 3. 20. And this we shall do by minding seeking affecting of heauenly things by speaking the language of Canaan which is to inuocate and praise the name of God Lastly by leading a spirituall life that may beseeme the citizens of heauen Many faile in this point when they come to the Lords table they professe themselues to be citizens of the citie of God but in their common dealings in the world they play the starke rebels against God and his word and liue according to the lusts of their blinde and vnrepentant hearts Thirdly when Paul saith that Ierusalem which is aboue is free c. he shewes that the Catholike Church is one in number no more Cant. 6. 8. My doue is aboue and the onely daughter of her mother Ioh. 10. 16. One sheepefold There be many members but one bodie 1. Cor. 12. 12. Fourthly hence we gather that the Catholike Church is invisible For the companie of them that dwell in heauen by their faith cannot be discerned by the eie Iohn saw the heauenly Ierusalem descending from heauen yet not with the bodily eye but in spirit Reuel 21. 10. The things which make the Catholike Church to be the Church namely election vocation iustification glorification are inuisible The papist therfore erreth when he teacheth that the Catholike Church is a visible companie vnder one Pastour namely the Pope And the places which they bring to prooue the visibilitie of the vniuersall Church concerne either particular churches or the churches which were in the daies of the Apostles or againe they speake of the inward glorie and beautie of the Church Free that is redeemed from the bondage of death and sin and so from the curse of the lawe Of this freedome I will speak more afterward The mother of vs all shee is called a mother because the word of God is committed to the keeping of the Church which word is seed 1. Pet. 1. 23. and milke 1. Cor. 3. 2. and strong meat Heb. 5. 14. And the church as a mother which by the ministery of the said word brings forth children to God after they are borne brought forth shee feeds them with milke out of her owne breasts which are the Scriptures of the olde and newe Testament Here a great question is to be propounded namely where we shall find this our Mother For it is the dutie of all children to haue recourse vnto their mother and to liue vnder her wing The aduocates of the Popish Church Priests and Iesuits say we must be reconciled to the Church and See of Rome if we would be of the Catholike church To this purpose they vse many motiues I will here propound seauen of them because heretofore they haue bin scattered abroad among vs. The first motiue The Church of Rome hath meanes of sure and certen interpretation tradition councels fathers we haue nothing but the priuate interpretation of Luther Melancthon Caluin c. Answ. Scripture is both the glosse and the text And the principall meanes of the interpretation of scripture is scripture it selfe And it is a means when places of scripture are expounded by the Analogie of faith by the words scope and circumstances of the place And the interpretation which is sutable to all these is sure certen and publike for it is the interpretation of God Contrariwise the interpretation which is not agreeable to these though it be from Church Fathers and Councells is vncerten and it is priuate interpretation Now this kind of interpretation we allow and therefore it is false that we haue onely priuate interpretations and that all the interpretations of the Church of Rome are publike Secondly I answer that we are able to iustifie our Interpretations of Scripture for the maine points of religion by the consent of Fathers and Councells as well as they of the church of Rome The second motiue We haue no diuine and infallible authoritie to rest on in matter of religion but they of the church of Rome haue Ans. In the Canonicall scriptures of the Prophets and Apostles there is diuine and infallible authoritie for they are now in the new Testament in stead of the liuely voice of God And this authoritie we in our Church acknowledge Secondly I answer that the church hath no diuine and infallible authoritie distinct from the authoritie of scriptures as the Papists teach but onely a Ministerie which is to speake in the name of God according to the written word The third motiue We haue no limitations of opinion and affection but they of the church of Rome haue I answer first we suffer our selues to be limited for opinion by the Analogie of faith and by the written word and so doth
the sweetnes of honie is better knowne in a moment by him that tasteth it then by those that spend many houres in the contemplation and discourse of it But I forget my selfe very much in taking vpon me to read a lecture to such an exercised scholler in the booke of God Therefore without further insinuation either for pardon for my boldnes or acceptance of my paines I commend you to God and to the word of his grace which is able to build you further and giue you an inheritance among all them which are sanctified From Emanuel Colledge August 13. 1604. A louer of your Worships vertues in all dutie to command RAFE CVDWORTH CHAP. VI. 1 Brethren if a man be fallen by occasion into any fault ye which are spirituall restore such a one with the spirit of meekenes considering thy selfe lest thou also be tempted TH ' Apostle hauing finished the first part of the Instruction touching the faith of the Galatians in the 12. v. of the 5. Chap. in the 13. verse he comes to the second part touching Good life which continues to the 11. verse of the 6. Chap. in which he first propounds the summe of his doctrine v. 13. Secondly he makes particular declaration therof In the summe of his doctrine first he sets downe the ground of all good duties which is their calling to Christian libertie Secondly two rules of good life The first that we must not vse our libertie as an occasion to the flesh which is illustrated and handled in particular from the 16. verse to the 26. The second that we must serue one another in loue which is amplified from the 26. to the 11. v. of this Chap. In handling whereof he first remooues the impediments of loue as vaine-glorie enuie c. v. 26. Secondly he prescribes the manner how it is to be obserued and practised by sundrie speciall rules the first whereof is contained in this 1. verse where we may obserue these two generall points First the dutie prescribed Secondly the reasons to vrge the performance thereof The dutie is the restoring of our brethren where we are to consider foure things First the dutie it selfe restore Secondly the persons who are to be restored they that are ouertaken by any offence Thirdly the persons that must restore thâ—se that are spirituall Fourthly the manner how in the spirit of meekenes For the first the dutie is set downe in the word restore which in the Originall signifies to set a ioynt or bone that is broken so as it may become as strong and sound as euer it was so the word is vsed Matth. 21. 16. By this we learne sundrie things First that it is the nature of sinne to set all things out of order It was the sinne of Achan that troubled the Iewes Ios. 7. 25. It was the sinne of Ahab that troubled Israel 1. King 18. 18. the sinne of false Apostles that troubled the Galatians Gal. 5. 10. Nay it driues men beside themselues as appeares in the example of the prodigall sonne who repenting of his sinne is said to haue come to himselfe Luk. 15. 17. Small sinnes are like to slippes and slidings whereby men fall and hurt themselues but great sinnes are like downefalls for as they wound lame disioynt or breake some member of the bodie so these doe wound and wast the conscience Therefore as we are carefull for our bodies to auoid downefalls so ought we to be as carefull nay a thousand times more carefull for our soules to take heede of the downefall of sinne or falling away from grace And as we shunne an yce or slipperie place for reare of sliding and falling so ought we to shunne the smallest sinnes and the least occasions of sinne for feare of making a breach in conscience Secondly I gather hence that sinners are not to deferre their repentance nor those that are to admonish their reproofes for sinning is the breaking of a bone or disioynting of a member and reproofe is the setting of it in order againe Now the sooner a bone newely broken or out of ioynt is set the sooner it is restored to his right frame and cured So the sooner a man after his fall is admonished the sooner and more easily shall he be able to recouer himselfe Thirdly this shewes that it is a point of great skill to bring a soule in order and frame againe There is great dexteritie required in setting of a bone and Chirurgians finde it a matter of great difficultie to set a ioynt much more difficultie is there in the soule and therefore as it is not for euery horsleach to meddle with setting of bones no more is it for vnskilfull workmen to teÌ„per with mens soules This is one speciall reason why Paul saith they that are spirituall ought to restore them that are fallen Fourthly hence we are taught not to woÌ„der though sinners be so loath to be reprooued and account it so painefull a thing to be restored and thinke those offensiue vnto them and skarse their friends which labour to reclaime them considering the same is to be seene in the bodie for he that hath a bone broken or out of ioynt can hardly endure to haue it touched or pointed at Lastly in that S. Paul commands those that are spirituall to restore them that are fallen and prescribes not how often but speakes indefinitely we learne that as often as our brother falleth we must restore him for as we are not to forgiue our brother once or twise or seauen times which Peter thought very much but euen seauentie times seauen times that is as often as he sinneth against vs. Matth. 18. so we may not restore our brother twise or thrise onely but toties quoties as often as he shall sinne against vs. Matth. 18. If he sinne against thee goe and tell him of his fault c. Therefore it were to be wished that as men haue a care to restore their decaied limmes so they would restore their brethren being fallen into any sinne euen because they are fellow members of the same mysticall bodie The second thing to be considered is the person to be restored and that is euery one that is preuented and ouertaken either by the sleight of Sathan or allurement of the world or suggestions of his owne flesh so he sinne not against the holy Ghost nor openly skorne religion and discipline as Peter who fell beeing ouertaken with ouermuch feare and Dauid with ouermuch pleasure Hence we see the subtiltie of Sathan who is alwaies tripping at the heele labouring to supplant vs as also the deceitfulnes of sinne preuenting and ouertaking vs before we be aware We are therefore to be circumspect and carefull lest we be supplanted The Apostle admonisheth vs to take heede lest we be hardened through the deceitfulnes of sinne Hebr. 3. 13. and that we walke circumspectly not as fooles but as wise Eph. 5. 15. that we walke with a right foole Gal. 2. 14. and make straight steppes vnto our
feete lest that which is halting be turned out of the way Hebr. 12. 13. For as those that wrastle and tâ—e masteries looke warily to themselues lest they be supplanted by their aduersaries so ought we much more considering we wrastle not against flesh and blood but against principalities and powers Eph. 6. 12. Againe whereas it is said if a man he ouertaken by any sinne he teacheth that no man is exempted from falling or being ouertaken and supplanted by sinne for he speakes indefinitely if a man as S. Iohn doth if any man sinne we haue an aduocate 1. Ioh. 2. 1. This makes against the Catharists or Puritanes who auouch they neither haue sinne nor can sinne because they be trees of righteousnes and a good tree cannot bring forth euill fruit Further hence I gather that pardon and restitution is not to be denied to them that fall after their conuersion as though there were no place for repentance or hope of saluation For Paul would haue such to be restored as are ouertaken by any sinne except they be incorrigible and incurable Therefore the Nouatians doe erre in teaching that sinnes committed after a mans conuersion are vnpardonable coÌ„sidering there is hope in store for great and hainous sinners For though a man in persecution denie Christ and renounce his religion yet he may be restored and repent as Peter did Luk. 22. 32. for that saying of Christ Whosoeuer shall denie me before men him will I denie before my father which is in heauen Matth. 10. 33. is meant onely of a totall and finall deniall Though a man be a grieuous Idolater a forcerer and giuen to witchcraft yet he may be restored and find mercie as Manasses did 2. Chron. 33. Though a man be defiled and polluted with sinnes against nature yet he may be clensed and washed from them Some among the Corinthians were fornicators adulterers wantons buggerers but yet were washed sanctified iustified 1. Cor. 6. 9. 11. It may be saide that it is impossible that they which once haue beene inlightned and tasted of the heauenly gift c. if they fall away should be renued againe by repentance Heb. 6. 4 5 6. Ans. That text is to be vnderstood of a vniuersall totall and finall Apostasie And that text Hebr. 10. 26. If we sinne willingly after that we haue receiued the knowledge of the truth there remaineth no more sacrifice for sinne is to be vnderstood of a wilfull and malitious renouncing of the knowne truth as the circumstances of the place and collation of it with others doe manifestly euict Againe if all sinne committed voluntarily and willingly were simply inexpiable euery mans case were damnable And though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie willingly as Aristotle takes it Eth. l. 3. c. 2. yet sometime it signifieth spitefully and malitiously as it is vsed by the Seuentie Exod. 21. 13 14. Obiect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or delicta may be restored not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or peccata Ans. They are vsed indifferently one for the other as might be shewed if it were needfull But it is a confessed truth auouched by Anselme and others vpon this text Lastly whereas the Apostle speaketh indefinitly if any man be nertaken restore him I gather that the gifts and graces of God bestowed vpon vs ought to be vsed in restoring those that are fallen without respect of persons for herein spirituall men are debters to the wise and foolish as the Apostle saith of himselfe Rom. 1. 14. The third thing to be considered is the persons that are to restore their brethren laid downe in these words yee that are spirituall Spirituall men are opposed to carnall as 1. Cor. 3. 1. I could not speake vnto you brethren as vnto spirituall men but as vnto carnall and to naturall men 1. Cor. 2. 14 15. The naturall man perceiueth not the things of the spirit of God but he that is spirituall discerneth all things Now carnall and naturall men are of two sorts either they are such as are altogether fleshly destitute of grace and godlines beeing in their pure or rather corrupt naturalls of whome S. Paul saith They that are of the flesh sauour the things of the flesh Rom. 8. 5. and verse the 8. They that are in the flesh caÌ„not please God Or such as are regenerate yet are weak as being but babes in Christ the flesh being far stronger in theÌ„ then the spirit such were most in the Church of Corinth for Paul saith he could not speake vnto them as vnto spirituall men but as vnto carnall 1. Cor. 3. 1. for yet ye are carnall for when there is among you enuying are ye not carnall vers 4. So spirituall men opposed to carnall are of two sorts First those that haue receiued the spirit of regeneration doe begin to sauour the things of the spirit Rom. 8. Secondly those that haue receiued a greater portion of the spirit and a greater measure of spirituall graces of whome Paul speakes 1. Cor. 14. 37. If any man thinke himselfe to be a prophet or spirituall Of the latter the words are to be vnderstood by theÌ„ he meaneth those whome he called perfect men Philip. 3. 13. Ebr. 5. 4 Now spirituall men are more fit to restore those that are fallen then any other First because they are lesse tainted with sinne then others and so may more freely reprooue Secondly because they haue more knowledge and loue both knowing how to restore and willing to doe it with greater compassion and fellow feeling He that must speak in season a word to the wearie must haue a tongue of the learned Isay 50. 4. When Peter is conuerted he must strengthen his brethren Luk. 22. 32. Hence it followes the more excellent giftes any man hath receiued the more he is bound to be seruiceable vnto others For if spirituall men must restore them that are fallen the more a man is indued with spirituall graces the more he ought to restore For the Apostle saith As euery man hath receiued a gift so let him minister it vnto others 1. Pet. 4. 10. This duty was practised by our Sauiour Christ Ioh. 13. 12. And it meetes with the sinne of many who hauing receiued great gifts and graces of the spirit are so farre from restoring those that sin against them that they scorne and disdaine to speake vnto theÌ„ for if they be at variance with any the common saying is I am as good a man as he why should I goe to him let him come to me c. These men are farre vnlike Abraham who though he exceeded Lot as wel in outward gifts as inward graces yet stood not vpon his priuiledge but was the first man in making the league of vnitie Gen. 13. 8. Further in that spirituall men must restore their brethren we learne that we haue not the gifts of God bestowed vpon vs for our selues alone but for the good of others the possession of them belongs to vs the vse of them to
sinne and the merit of Christ for such a dogge was the Cananitish woman who was a true beleeuer 2. This is agreeable to S. Pauls practise who did admonish those among the Corinthians that were carnall and did not at the very first excommunicate thē or yet suspend them and so answerably he commands Titus that he should rebuke the Cretians sharpely or pecisely for their notable lying and idlenesse Tit. 1. 12. 3. Christ denieth not pardon to them that fall by recidiuation but would haue them forgiuen not onely till seauen times but till seauentie times seauen times and Paul speakes indefinitely in this place that we should restore him that falleth by occasion into any offence not specifying how often we should forgiue 4. We must distinguish betwixt the magistrates sword and the keyes of the Church notorious offendours when they repent are to be receiued into the bosome of the Church as sonnes of the church yet for all that they may nay they ought to be punished by the magistrate as the good the theife albeit a member of Christ yet iustly punished for his offence II. For what faults are men to be reprooued Men are to be reprooued for euery known sinne This is manifest from the end of reproofes which is the gaining of our brother that he perish not in his sinne but euery sinne is of this nature and qualitie that it bringeth death beeing not repented of therefore for euery sinne a man is to be reprooued Secondly our Sauiour doeth not restraine this precept to priuate iniuries because in that case we are to follow another rule Resist not euill Blesse and curse not Doe good to them that hate you c. Thirdly it is extended to euery sin because he which sinneth against God or the whole Church sinneth also against thee and euery particular member of the Church For euery Christian ought more to be affected for the sinnes committed against God or the bodie of the Church then for those that are personally and directly intended or done against himselfe therefore Christ speaketh not only of sinnes as they are priuate wrongs iniuries or damages but as they are dishonourable to the maiestie of God scandalous to the Church pernitious to him that committed them not onely as they offend him against whome they are committed It will be obiected that Christs commandement is to be vnderstood of those that wrong vs when he saith If thy brother sinne against thee I answer that phrase and forme of speech against thee is not meant onely of priuate wrongs offered vs as I haue said but of any sinne committed against God for in euery knowne sinne we are in a sort wronged 1. because we ought to be so zealous of the glorie of God that we ought to be more grieued when men sin against God then when they sinne against vs yea we must make Gods quarell our owne quarrell 2. Because he which sinnes in our presence doth or at the least ought to offend vs. As Hezechiah was offended when he heard the blasphemies of Rabshekah 2. King 19. 1. and Dauid whose eies powred out riuers of waters because men kept not gods law Psal. 119. v. 136. Lot who vexed his righteous soule in seeing and hearing the abominations of the Sodomites 2. Pet. 2. 8. For to expound these words against thee thou beeing priuie to it is farre from the meaning of the text neither can the phrase be shewed in that sense Now that men are to be reprooued for knowne sinnes committed against God of what nature qualitie and condition soeuer they be besides the former reasons it is manifest Leuit. 19. 17. Thou shalt not hate thy brother in thine heart but thou shalt plainly rebuke him and shalt not suffer sinne to rest vpon him Therfore a man is to be rebuked for euery sinne The Apostle whersoeuer he speaketh of reproofes neuer restraines it to one kind but extends it to all knowne sinnes 1. Cor. 5. he reprooues the incestuous person for his incest and excommunicateth him beeing impenitent So in this place if a man be fallen by occasion into any offence he saith not this or that offence but in generall into any offence whether in life or doctrine by euill example or otherwise against the first or second table Yet this is so to be vnderstood as that iniuries and wrongs offered vs are not to be excluded for euen for them also are men to be reprooued I. It is the purpose of our Sauiour Christ Matth. 18. to teach this very point for hauing taught Matth. 18. v. 6. that none should offend or scandalize his brother in the 10. verse he shewes what is to be done if any man did offend his brother by iniuring or wronging him to wit that he is to reprooue him II. He maketh him that suffered the wrong a witnesse not an accuser when he saith If he heare thee not take yet with thee one or two that by the mouth of two or three witnesses euery word may be confirmed Matth. 18. 16. He biddeth him take one or two that so it may be confirmed by the testimonie not of one or two but of two or three therefore the partie offended is one of the witnesses III. If it were vnlawfull to reprooue men for iniuries offered vs what course should he take that is secretly wronged none beeing priuie to the wrong but himselfe and the partie offending Thus men would be imboldned to sinne seeing they could by no meanes be controlled and so men might frustrate the commandement of Christ. I adde further that he which is iniured is fitter to reprooue him that offered the iniurie then any other I. Because the offence both for stance and circumstance is better knowne vnto him then to any other II. Because the reproofe in all likelihood will take the better place when as the offender shall haue coales of fire heaped vpon his head when he shall see that the partie wronged is desirous of his good and readie to requite good for euill in seeking his amendement whereas he sought his hurt And whereas it may seeme that it sauoureth of reuenge to reprooue those that wrong vs I answer though many in reproouing reuenge themselues yet the one may be done without the other and the right vse of a thing is not to be neglected because of the abuse thereof Obiect Authors of heresies schismes dissentions are to be auoided Rom. 16. 17. therefore not to be reprooued Ans. Generall places of Scripture are to be expounded according to particular limitation in other places now that generall text Rom. 16. 15. is restrained and limited Tit. 3. 10. Auoid an heretikeafter once or twise admonition Obiect Paul commands the Corinthians that without any more adoe they should proceede forthwith to the publike censure of excommunication against the incestuous person and as it may seeme without any former reproofe 1. Cor. 5. besides he commands that we should not eate that is familiarly conuerse with notorious persons of scandalous life
persons are not to prie into others mens actions that so they may haue matter to reprooue Prou. 24. 15. For we are bound to reprooue as we are bound to giue almes now we are not bound in giuing almes to seeke some to whome we may giue if we giue to those whome we meete that stand in neede of our almes we haue done our dutie The like is in reproofes And although reproofe be a debt which we owe our neighbour yet it is no debt due to any priuate person for then we were bound to search out the par 〈…〉 e and discharge the debt but it is a publike debt which we owe to all and therefore it is not necessarie we should seeke them out If we discharge it to those we meete withall it is sufficient S. Augustine saith well Admonet dominus non negligere invicem peccata nostra non quaerenda quod reprehendas sed videndo quid corrigas II. If he haue repented of his fact he is not to be reprooued for the end of reproofe is to reclaime him therefore if he be reclaimed already there is no place left for reproofe although the magistrate may punish and correct him in regard of the common good III. A man is not to reprooue if he be certaine his reproofe will doe no good for when the ende ceaseth all things teÌ„ding to the end do likewise cease therfore if there be no hope of amendment which is the ende of reproofe reproofe is to be omitted specially if it be so farre from bettering the partie that it make him much worse Salomon saith He which instructeth a scorner getteth himselfe reproach and he that reprooueth a wicked man purchaseth to himselfe a blotte Prouer. 9. 7. And then he addes in the next verse Rebuke not a scorner least he hate thee rebuke a wise men he will loue thee And verely it were great folly to spend labour in vaine in telling them of their faults when out schooling will not better them but incense them more and more It were better to be silent or to separate from them then to stirre vp hornets or to thrust our hands into a wasps neast It is is well said of one that he which shall bestowe the seeds of wholsome admonitions on such cursed and vnprofitable ground shall reapt nothing for his paines but the thornes of mockes and reproches It will be said the Iudge ceaseth not to punish malefactours though they be not bettered by the punishment therefore seeing brotherly correction is commanded it must not be omitted though the party reprooued be not bettered but offended thereby and made worse I answer the reason is nothing like for the iudge in punishing doth principally intend the good of the common wealth which commeth by chastising or by cutting off malefactours though they themselues be nothing bettered but the end of reproofe is the amendment and good of him that is reprooued therefore a man may not be reprooued except it be for his priuate good though the magistrate may punish him in regard of the common good IV. Reproofe may be omitted if it be certaine that the parsie will either presently redresse his fault without reproofe or that some others will admonish him thereof whome it doth more neerely concerne As the giuing of almes may be omitted if it be certaine that the partie that is in want will prouide for himselfe or that he will be sufficiently releiued by others V. If it may be done more conueniently and profitably another time it may be omitted for the time Except in these fiue cases he that doth not reprooue his brother is guiltie of his sinne Leuit. 5. 1. IIII. Point In what manner are men to be reprooued The manner to be obserued in reproouing I will lay downe in tenne rules I. A man must so reprooue his brother as that it may be most for the aduancement of Gods glorie best for the winning of him to God and least to the defaming of him abroad to the world and that it may appeare vnto him that he doth it of loue aiming at nothing but his good not of any malitious humour or siâ—ister affection of reuenge or vaine-glorie c. and that this may be done two things must be practised First he that reprooueth another must pray that God would so guide his tongue and mooue the others heart that his reproofe may be profitable vnto him for without Gods blessing our admonitioâ—s are but words spoken in the winde 1. Iohn 5. v. 16. If any see his brother sinne à sinne that is not vnto death let him pray c. SecoÌ„dly we may not traduce him to others either before or after our reproofe 1. Pet. 4. 8. This rule is generall the rest following are more speciall II. Euery reproofe must be grounded vpon a certaine knowledge of the fault committed For we may not goe vpon priuate surmises and supposes or flying reports and rumours blazed abroad no nor vpon vehement suspitions or strong presumptions Deut. 13. v. 14. for in so doing we shall but offend the partie who knowes himselfe to be innocent of the crime obiected and purchase to our selues a blot of indiscretion in beeing zealous without knowledge Therefore for secret sinnes men are not to be reprooued Secret I call those that are knowne onely to God and the conscience of the doer or onely to others but not to vs. This was practised by S. Paul Gal. 2. 14 who reprooued not Peter till he was throughly informed of his offence which condemnes the common practise of the multitude who censure and reprooue others specially publike persons as magistrates and ministers vpon false reports or wicked surmises when as no accusation may be admitted against such vnder two or three witnesses 1. Tim. 5. 20. Yet a man may reprooue vpon credible information as Paul did the CorinthiaÌ„s for their coÌ„tentions grouÌ„ding his reproofe vpoÌ„ the report of the house of Cloâ— 1. Cor. 1. 11. which he beleeued to be true in part 1. Cor. 11. 18. If the report be not certaine we must onely reprooue hypothetically and not pereÌ„ptorily III. In reproouing others we must consider our selues specially our owne weakenes and beginne the reproofe in our selues if not for the same fault we reprooue in our neighbour yet for as great as that if not a greater in another kind this manner of reproouing is inioyned by S. Paul when he saith considering thy selfe leâ—t thou also be tempted and a man is to consider himselfe in three respects in regard of the time past present and to come in regard of the time past that he was as wicked prophane and gracelesse as another yea that he was as the Apostle speaketh darkenesse and the child of wrath as wel as others Paul shewes the force of this consideration when he perswades men to be softe and gentle shewing all meekenesse to all men a reason taken from the consideration of our own frailties and sinnes in time past for saith he we
person for his good wishing him well both temporally the reputation of his name and eternally the saluation of his soule and that we consider our selues herein how that we may easily be ouertaken as he was These cautions obserued the inferiour may reprooue his superiour as 2 King 5. 13. VII Euery reproofe must be fitted to the qualitie and condition of him whome we reprooue and to the nature of the offence for which he is reprooued we shall fit the reproofe to the person reprooued if we consider that a man may reprooue another foure waies First by friendly admonition and thus one equall is to reprooue another Secondly by reuerent and submisse exhortation thus the yonger must reprooue the elder the inferiour their superiours It is Gods commandement that we should not rebuke an elder but exhort him as a father 1. Tim. 〈◊〉 1. And thus Kings and great Potentates are to be reprooued they beeing patres Patriae That saying of the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath place in this case Thirdly by sharpe reprehension thus elders or superiours are to reprooue their inferiours specially if the fact be notorious scandalous or dangerous Paul commandeth Titus that he should rebuke the Cretian◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sharpely that they might be sound in the faith Tit. 1. 13. Fourthly by due chasâ—isment and correction thus the superiours must reprooue their inferiours ouer whome they are set as the father the child the master the seruant the magistrate the subiect c. and thus the inferiour cannot reprooue his superiour nor one equall another though he doe it with neuer so great mildnes Secondly we shall fit our reproofe to the offence committed if in spirituall wisdome and discretion we put a difference betwixt sinne and sinne as the Apostle teacheth vs Iud. v. 22 23. Haue compassion on some in putting difference and other saue with feare pulling them out of the fire Sinnes committed of humane frailtie or through ignorance must be distinguished from those of malice of pride and presumption both must be reprooued yet after a different manner for the one must be wonne with gentlenes the other with sharpnes the one with lenitie the other with seueritie to the one we must come with the pleasant pipe of Christ to the other with the lamentation of John Baptist. To the one in the spirit of Elias to the other in the spirit of Moses When gentle admonition would take no place Christ thundreth out threats against Corazin and Bethsaida And Paul threatens seueritie when lenitie will doe no good 2. Cor. 13. VIII Euery reproofe must be administred in fitte time when we may doe the most good therefore if in wisdome we shall foresee fitter opportunitie to winne our brother we are to take that time and to omit the present not to tell him of his fault beeing drunke or in the heat of his passion but after when he commeth to himselfe as Abigail dealt with Nabal 1. Sam. 25. For the commandement of God touching reproofe beeing affirmatiue bindeth not to all times but onely to that which in spirituall discretion we shall iudge the fittest both to reclaime him and saue his credit Salomon saith that a word spoken in due time is like apples of gold with pictures of siluer Prou. 25. 11. Now if this be true of a word spokeÌ„ in due time it is much more true of a reproofe deliuered in due season There is a time for all things Eccles. 3. 1. And surely if euery thing that commeth to passe in the world haue his set time and opportunitie reproofe must needes haue his time and season IX Secret sinnes knowne onely to thee or to a few must be reprooued secretly betwixt thee and the partie alone they must not be divulged but concealed in loue which couereth a multitude of sinnes For if thou hast offended or if thy brother hath ought against thee goe thy way and be reconciled to thy brother Matth. 5. 23 24. If he haue trespassed against thee or thou hast ought against him goe and tell him his fault betweene him and thee alone Matth. 18. 15. And albeit Salomon say That open rebuke is better then secret loue Prou. 27. 5. yet it makes nothing against this rule for he vnderstandeth not that reproofe which is vttered before witnesses but that priuate reproofe which is giuen to his face and not behind his backe betwixt theÌ„ two alone But open sins are to be reprooued openly 1. Tim. 5. 20. Them that sinne rebuke openly that the rest also may feare Which text of Scripture must rightly be conceiued for it is not a generall commandement giuen to all as some haue thought in alleadging it to prooue that they may lawfully reprooue open swearers and offenders and that openly but it is a special coÌ„mandement giuen to the Pastors or gouernours of the Church that they should reprooue those elders and so consequently all such as were conuicted of any crime by witnesses and that before all men that is before the whole Church and not before all men in euery place and assemblie where they offend For we haue no warrant in Scripture so to doe Secondly this open disgracefull rebuking of men will rather harden them in their sinnes then any way reclaime them from sinne Augustine saith well Prae pudore incipiet defendere peccatum suum quem vis correctiorem facis peiorem Thirdly they might as well say a man is to be reprooued for euery sinne and that openly before all men as for open sinnes because Paul saith not Them that sinne openly rebuke before all men but them that sinne rebuke openly Fourthly the wordes depend vpon the former verse where it is said Receiue not an accusation against an Elder vnder two or three witnesses and then it followes Those that sinne rebuke openly that is those elders that sinne and haue beene first priuatly admonished and after that before witnesses if they be accused by two or three witnesses then reprooue them openly before all men that is before the whole Church X. We must carefully obserue the order set downe by our Sauiour Christ Matth. 18. 15. First we must trie whether by priuate reproofe our brother will be reclaimed or noâ— if he be we must proceede no further for then we haue attained the maine end of all reprooâ—es If he heare thee thou hast wonne thy brother If not we must take one or two which may witnesse the fact and that for sundâ—ie causes the first is giuen by Saint Hierom vpon the place That they may witnesse that to be a sinne for which he is reprooued and that he is worthily reprooued for the same The second is laid down by Saint August Epist. 109. to conuince the partie offending of the act coÌ„mitted if he should iterate the same againe The third by Chrysostome Hom. 6. in Matth. to witnesse that he which reprooues hath discharged his dutie and done what in him lay to win his brother If he be reclaimed at
and not from God whereas this true glorying is grounded vpon them as they are fruits of regeneration proceeding from our iustification by Christ and reconciliation with God Secondly in the ende Vaine glorie tendeth to the aduancing of our selues in an opinion of our proper iustice and desert This true glorying aimeth at the glorie of God alone Obiect Paul reprooues those that consider their owne gifts onely neuer comparing themselues with others 2. Cor. 10. 12. They vnderstand not that they measure themselues with themselues and compare themselues with themselues Therefore it seemes that a man by comparing himselfe with others may haue whereof to reioyce Ans. He reprooues the false Apostles in that place for glorying in the gifts which they had and the number of Proselytes which they had wonne neuer comparing themselues with himselfe or any other Apostle which was the cause they were so puffed vp with pride For to compare our selues with those that are eminently aboue vs is a notable meanes to abate pride as I haue alreadie shewed Whereas the measuring of our selues by our selues with our inferiours is the onely way to encrease it And this is it which the Apostle reprooues in this place Further we may reioyce or glorie in the testimonie of a good conscience if we obserue these rules I. In our best desires endeauours actions we must labour to feele our owne defects that we doe not the good we should nor in that manner we ought II. We must labour to haue euen our best workes our almes praiers c. couered with the righteousnes of Christ for it is the sweete odour of his sacrifice that doth perfume all our actions that they may be acceptable to God beeing offered with the praiers of the Saints vpon the golden altar Reuel 8. 3. III. We must acknowledge all the good things we haue the will and the worke the purpose and the power to proceed from God alone Philip. 2. 13. Iam. 1. 17. IIII. We must reioyce in them not as causes but as fruits of iustification so that if the question be whether we be iustified by them or not we must renounce them tread them vnder our feete and account them as dongue as Paul did Philip. 3. 8. Hence we learne sundrie things I. That if we would haue a light heart and passe our time merrily with comfort content we must looke to approoue our hearts to God in all our actions II. It contutes the opinion of the multitude who iudge those that make conscience of sinne and lead a more strict life then the common sort endeauouring with Paul to haue alwaies a cleare conscience toward God and toward men of all others to lead a most melancholike sadde and vncomfortable life For the truth is this is the onely true ioy all other ioy is but counterfeit in comparison it is radicall proceeding from the heart the other but superficiall from the teeth outward it comforts a man in the midst of afflictions whereas a man may haue the other and yet in the midst of mirth his heart will be sorrowfull this is permanent and during the other transitorie and fading It is like the ioy in haruest Psal. 4. 7. and which they haue that diuide a spoyle Esa. 9. 3. therefore Salomon saith it is a continuall feast Prou. 15. 15. and Peter calls it ioy vnspeakable and glorious 1. Pet. 1. 8. III. This shewes that there is much false ioy in the world consisting wholly in honours profits pleasures none of which haue their ground in a mans selfe and therefore beeing out of a mans selfe they are not true and durable but false and vanishing ioyes Now those which haue no comfort but out of themselues are of foure sorts First such as reioyce and glorie in the opinion that the world hath of them and not in the testimonie of their owne conscience Secondly such as reioyce not in their reconciliation with God but in their blamelesse conuersation in that they haue not beene open offenders or men of scandalous life Luk. 18. 11. Thirdly such as reioyce in the vertues of their ancestors as the Iewes bragged they were the seede of Abraham Ioh. 8. 33. which vaine glorying of other mens vertues Iohn Baptist reprooueth when he saith Thinke not to say with your selues we haue Abraham for our father c. Mat. 3. 9. Fourthly such as reioyce thinke themselues in a good case because they see others worse then themselues this is right the Pharisies ioy O God I thanke thee I am not thus and thus or like this Publican Luk. 18. 11. This is it which the Apostle directly aimeth at in this place when men thinke theÌ„selues iust because others are more wretched then themselues and pure because others are more defiled Whereas other mens hainous sinnes shall not iustifie vs and our lesser sinnes saue onely as Ierusalem iustified her sisters Sodome and Samaria Ezek. 16. 51. But so a man may be iustified and yet condeÌ„ned 5 For euery one shall beare his owne burden Here Paul laies downe a second reason of his assertion in the former verse why euery man ought to prooue his owne worke rather then to be curious in searching into the liues and skanning the actions of other men because euery man shall beare his own burde which is all one with that Gal. 5. 10. to beare a mans owne iudgement and that Rom. 14. 12. to giue an account to God for himselfe It is a prouerbiall speech the meaning wherof is expressed by the like Ier. 31. 30. Euery man that eateth the sower grape his teeth shall be set one edge And by that which is common amongst vs Euery vessel shall stand vpon it owne bot toâ—e that is euery man shall beare the punishment of his owne sinne For as the Indian is not therefore white because the Morian is more blacke or as the sand blind is not therefore sharpe sighted because some other is stone blinde So no man is therefore acquit of his sinnes because others are greater sinners or exempt from punishment because others shall vndergoe a deeper condeâ—â—nation Therefore confidering that euery man must beare the guilt and punishment of his owne sin he ought more narrowly to looke to himselfe then to others and to be a more seuere censurer of himselfe then of another For the better vnderstanding of the words sundrie questions are to be discussed First it may be demaunded howe euery man should beare his own burden seeing we are commanded to beare one anothers burdens Ans. There are two sorts of burdens The first is of giuing an account to God thus euery man shall beare his owne burden for euery man must giue an account for himselfe vnto God Rom. 14. 12. The second is of bearing one anothers infirmities of which Paul speakes vers 2. In this sense a man is not to beare his owne burden but euery man his brothers For the Apostle to crosse the opinion of those which thought a man was polluted with
insatiable and therefore it is euill spent that is bestowed vpon them some of them need not and therfore we neede not to giue and why doe not those that are needie follow Pauls example who laboured with his hands and got his liuing by making of tents because he would not be chargeable vnto any or why doe they not lead a single life as in former times they did that so they may be lesse burdensome to the Church and more beneficial to their brethren Besides all this God hath promised he will be the portion and inheritance of the Leuites and therefore we neede not be so hastie to share with them in all our goods To these and all other vaine and friuolous excuses of the same kind made by worldlings of corrupted minds the Apostle answereth in these words Be not deceiued God is not mocked as if he should say I know right well you are very cunning in seeking out shifts and pretending reasons to excuse your faults and to exempt your selues from the preformance of the former duty and so to couer the cursed couetuousnes of your harts with colorable excuses But be not deceiued brethren they are but figg leaues you do but danse in a nette you cannot bleare the all-seeing eyes of God howsoeuer these reasons may perswade you go for currant with men yet they are but counterfaite in gods ostimate with whome you haue to deale who is not mocked nor cannot be deceiued nor will not be deluded with such vaine excuses therefore take heed lest in going about to deceiue them you deceiue your selues for looke how you deale with them God will deale with you with what measure you mete vnto them the same he will measure to you againe for as you sovve so shall you reape So that in these words the Apostle doth summarily comprise these three things First a disswasion from this their vaine reasoning and wicked practise laid downe by way of preuention Be not deceiued Secondly a reason of the dehortation shewing that these their excuses are but friuolous and vaine God is not mocked Thirdly a confirmation or proofe of his former reason for whatsoeuer a man soweth that shall be reape The disswasion is laid downe in these words Be not deceiued The like phrase of speech we haue in sundry other places as in that aduertisement which Hezekiah giueth the Leuites 2. Chron. 29. 11. Now my sonnes be not deceiued And Paul the Corinthians 1. Cor. 6. 9. be not deceiued neither fornicators c. 1. Cor. 15. 33. be not deceiued euill speeches corrupt good manners Now men erre and are deceiued sundry waies both in diuine and humane things which appertaine not to this place Touching the deceit here mentioned we are to know that a man may be deceiued and that by himselfe two waies First through ignorance in iudging that to be no finne which is a sinne as when a man is perswaded that God is to be worshipped in an image that when he persecutes the saints of God he doth God good seruice Secondly when men are so wickedly willfull that they wittingly deceiue themselues in thinking they can deceiue god himselfe and so cunningly handle the matter that he shall not know their words nor see their works nor vnderstand their thoughts that whether they do good or euill giue to the ministery or not liue according to the flesh or according to the spirit it is all one seeing he considereth it not and so promise to themselues impunity though they â—inne willingly as Eue did in putting a peraduenture where Gods threat was peremptorie Both these sorts of deceit are here vnderstood specially the latter Use. Hence we may obserue the deceitfulnes of sinne which maketh men thinke all is well with them and that there is no danger c. when the case is farre otherwise This shewes that the heart of man is deceitfull aboue measure as the Prophet saith who can finde it out or who can sound the depth of the deceit of his owne heart or who knows the infinite windings and turnings which are in this intricate Labyrinth Now this commeth to passe partly by reason of originall corruption which the Apostle saith is deceitfull Hebr. 3. 13. Take heede lest any of you be hardened through the deceitfulnes of sinne partly by reason of long custome in sinne whereby the heart is inured to deceit Psal. 32. 2. Blessed is the man in whose spirit there is no guile For from this double ground it commeth to passe that men are so wittie in defrauding the Ministers of their due in cutting them short of their allowance in embezeling and purloining from them what they can and so ingenious in inuenting probable reasons and plausible arguments to deceiue themselues withall in accounting all to be gained that is thus gotten This teacheth vs first of all to pray instantly that God would open our eyes that we may see our hidden corruptions and that he would annoint them with the eye-salue of his spirit that we may clearely see and rightly discerne of things that differ considering that sinne doth often apparell it selfe with the cloake of vertue Secondly we are to suspect our selues of our secret sinnes and to aggrauaâ—e our knowne sinnes by all circumstances seeing we may so easily deceiue our selues in flattering our selues to be cleare of this or that sinne or at least not to be so grieuous sinners as in truth we are Thirdly that it is the dutie of the Minister to warne the people to take heed that they be not deceiued as Paul doth Eph. 5. 6. Let no man deceiue you with vaine words for for such things-commeth the wrath of God vpon the children of disobedience Againe hence I gather that in the prime of the Church in the Apostles daies when the Church of the New Testament was but in founding the ministerie was in contempt and as it may appeare out of other places the ministers were not onely neglected or contemned but reuiled persecuted accounted as the fiâ—th of the world and the of-skouring of all things 2. Cor. 4. 13. or where they were better intreated they were but abused scorned reputed brain sicke fellowes as the Prophet was 2 King 9. 1â— and Paul Act. 26. 24. This hath beene and is the account which the world maketh of the ministers of God which must be so farre from discouraging vs that it should minister rather matter of ioy vnto vs in that we are conformable by this meanes to Christ our head who was not onely neglected of all not hauing where to rest his head Luk. 9. 58. but laughed to skorne accounted a pot-companion a drunkard and a glutton a sorcerer one that had a deuill and was madde Ioh. 10. 20. For if we suffer with him we shall be glorified with him Rom. 8. 17. Thus much of the dehortation the reason followes to be considered in the second place in these wordes God is not mocked where the Apostle shewes that their excuses are but vaine
seedes but seeds are the proper cause of the fruite therefore good works are the proper cause of eternall life not faith only So that as there is a hidden vertue in the seede to bring forth fruit so is there a dignitie in good workes to merit eternall life Ans. First as in a parable so in a similitude whatsoeuer is beside the scope and drift thereof as this their dispute is prooueth nothing The scope of the similitude is this that as he which soweth wheate shall reape wheate so he that soweth to the spirit shall of the spirit reape life euerlasting and as he that soweth tares shall reape nothing but tares so he that soweth to â—he flesh the cursed seedes of a wicked life shall of the flesh reape nothing but corruption and as he that soweth plentifully either of these shall reape a plentifull haruest of either of them so he that sowes the seede of a godly or wicked life in plentifull manner shall reape a plentifull increase either of miserie or felicitie When the Papists therefore reason thus Seedes are the cause of the fruit and haue in them a hidden vertue whereby they grow and bring forth fruit therefore good works are the proper cause of life and haue a dignitie and excellency in them whereby they are worthie of eternall life they misse of the drift and intent of the Apostle and so conclude nothing Besides this their collection and discourse is contrarie to their own doctrine For they teach that good works are meritorious by merit of condignitie which may be vnderstood 3 waies either in regard of the dignitie of the worke alone or in regard of the promise of God alone and his diuine acceptation or partly in regard of the dignitie and excellencie of the worke partly in regard of the promise of God Now albeit some of them hold that good workes doe merit in respect onely of Gods promise and mercifull acceptation as Scotus Ariminensis Durandus Uega Bunderius Coster and the like others in respect partly of their owne worthines partly of Gods promise and acceptance as Bonaventure Biel Driedo lingius Iansenius Bellarmine c. it beeing the common receiued opinion among the Schoolemen as B 〈…〉 ldius witnesleth yet noâ—e of them excepting onely Caietan affiâ—â—e that they are meritorious onely in regard of the dignitie of the worke which notwithstanstanding the Rhemists and others labour to prooue out of this similitude vrging the analogie betwixt seede and good workes contrarie to the current and streame of their owne Doctours Thirdly I answer that good workes are seedes yet faith is the roote of these seedes and in that good workes are made the seedes of eternall life it is to be ascribed to Gods mercifull promise not to the merit of the worke for in that we or our workes are worthie of the least blessing it is more of Gods mercie then our merit Fourthly the Apostle sheweth onely who they are that shall inherit eternall life and the order how life is attained but not the cause wherefore it is giuen It will be said not onely the order but the cause is set downe as it may appeare by the antithesis for as sowing to the flesh is the cause of destruction so sowing to the spirit is the cause of eternall life Ans. It is true in the one but not in the other For first sinnes or workes of the flesh are perfectly euill as beeing absolute breaches of the law and deserue infinite punishment because they offend an infinite maiestie whereas workes of the spirit are imperfectly good hauing in them wants and imperfections there beeing in euery good worke a sinne of omission comming short of that perfection that is required in the law they beeing good and perfect as they proceede from the spirit of God imperfect and vicious as they come from vs. Euen as water is pure as it proceedes from the fountaine but troubled as it runneth through a filthie channell or as the writing is imperfect and faultie as it comes from the yong learner but perfect and absolute as it proceedeth from the scriuener which guideth his hand So that if God setting aside mercie should trie them by the touchstone of the word they would be found to be but counterfeit And if he should waigh them in the balance of his iustice they would be found too light Secondly there is a maine difference betwixt the workes of the flesh and the works of the spirit in this very point in that the workes of the flesh are our owne workes and not the works of God in vs and so we deserue eternall death by reason of them they beeing our owne wicked workes whereas good workes proceede not from vs properly seeing we are not sufficient of our selues to thinke any good thing as of our selues 2. Cor. 3. 5. but from the spirit of God who worketh in vs both the will and the deede and are his works in vs therefore beeing not ours we can merit nothing by them at the hands of God Thirdly obserue that it is not said he that soweth to the spirit shall of that which he hath sownercape life euerlasting but shall of the spirit reape life euerlasting Where we see the Apostle attributes nothing to our workes but to the grace of Gods spirit Lastly Rom. 6. 23. the holy Ghost putteth manifest difference betweene the works of the flesh of the spirit in respect of merit when he saith The wages of sinne is death but eternall life is the gift of God He saith not that eternall life is the reward of good workes but the gift of God now in the reward of sinne there is merit presupposed in the gift of eternall life nothing but grace and fauour Obiect II. God giueth eternall life according to the measure and proportion of the worke v. 7. As a man soweth so shall he reape 2. Cor. 9. 6. He that soweth sparingly shall reape sparingly and he that soweth liberally shall reape liberally 1. Cor. 3. 8. Euery one shall receiue his proper wages according to his owne labour Therefore in giuing eternall life he hath no respect of the promise or compact but of the dignitie and efficacie of the worke Ans. Fulnes of glorie called by Schoolemen essentiall glorie is giuen onely for the merits of Christ in the riches of Gods mercie without all respect of workes Accidentall glorie when one hath a greater measure of glorie an other a lesse as when vessels of vnequall quantitie cast into the sea are all filled yet some haue a greater measure of water some a lesse is giuen not without respect of works yet so as that it is not giuen for workes but according to workes they beeing infallible testimonies of their vnfained faith in the merits of Christ. If it be said that eternall life is giuen as a reward meritoriously deserued by good works because it is said Come ye blessed for I was hungrie and ye gaue me meate Matth. 25. I answer it is
bondage 5 To whome we gaue not place by subiection for an houre that the truth of the Gospel might continue with you Paul had said before that Titus was not compelled to be circumcised now he addes For all the false brethren that is though the false brethren did what they could to the contrarie Here then Paul sets downe who were the cause that Titus was not circumcised namely certaine persons at Ierusalem and them he sets forth by two properties they are false brethren and they crept into the Church Touching the first by it we learne that the Church of God vpon earth euen when it is at the best hath wicked men and hypocrites in it In Adams family there is Cain in the Arke there is Cham in Christs family or schoole there is Iudas In the Church of Ierusalem planted and gouerned by the chiefe Apostles there be false brethren The true sheepe be often without and wolues within Therefore we may not so much as dreame of a perfection of the Church of God vpon earth so long as wicked men be mixed with true beleeuers Againe these aduersaries of Paul are called false brethren because they ioyned Circumcision with Christ as a necessarie cause of iustification and saluation Hence it followes that the Church of Rome is a false Church because it ioynes workes with Christ in the case of our iustification and that as meritorious causes Their second propertie is that they crept into the Church which I conceiue on this manner The Church of God is as a sheepefold or house Ioh. 10. 1. Christ is the onely dore Now Pastours that teach Christ aright are saide to enter in by this dore they which teach any other way of saluation are said to clime in an other way and they which teach Christ ioyning some other thing with him in the cause of saluation are said to Creepe in because in appearance they maintaine Christ and yet because they adde something to Christ they neither enter nor continue in the true Church with any good warrant from God In this they are like the serpent Liuing creatures were all placed in Eden and Man was placed in the garden of Eden called Paradise and so were not beasts How then comes the serpent in why in all likelihood it crept in And so doe false brethren into the Church Hence I gather that false brethren are not true and liuely members of the visible Church though they be members in appearance For if they were in their right place they should not be said to creepe in The true members of the Church creepe not into the mysticall bodie but are built and set vpon the foundation by God It may be alleadged that they are baptised and thereby made members of the Church I answer that faith makes vs members of Christ and consequently of the true Church and baptisme doth but seale our insition into Christ and serues as a meanes of Admission into the outward societie of the congregation and the outward washing doth not make any man a member of Christ. Againe it followes hence that false brethren are not members of the Catholike church For the visible church is part of the Catholike and therefore they which are not reall members of the true visible church are not members of the Catholike Againe in that false brethren creepe into the congregation hence it appeares that no man can set downe the precise time when errours had their beginning For the authors thereof enter in secretly not obserued of men The enuious man sowes his tares when men be asleepe Math. 13. It sufficeth therefore if we can shew them to be errours by the word though we cannot designe the set time when they began The time when a shippe sinketh we often obserue but the time when it first drew water we doe not Let the Papists thinke vpon this Paul hauing thus declared who were the causes that Titus was not circumcised goes on and shewes how they were causes The effect and summe of his declaration is this They vrged the obseruation of the Ceremoniall law as necessarie and hereupon we resused to circumcise Titus First therefore Paul sets downe how they vrged circumcision and that by three degrees First they come in priuily Secondly they spie out their libertie Thirdly they labour to bring them into bondage Againe Paul sets downe the manner of their refusall in three things We gaue not place for an houre We gaue not place by subiection We gaue no place that the truth of the Gospel might continue with you The first degree or steppe in their vrging of circumcision was that They came in priuily that is they ioyned themselues in fellowship with the Apostles in shew pretended the furtherance of the Gospel yet indeed meant nothing lesse though their fraud wickednes was not perceiued Here then the foūdation they lay of all their naughtie dealing is their dissēbling which Paul here notes condemns On the contrarie our dutie is to be indeed that which we professe our selues to be to professe no more outwardly then we are inwardly and to approue our hearts to god for that which we professe before mē The second steppe or degree is that they spie out the libertie vvhich Paul and the rest had by Christ that is they conferre with the Apostles and inquire of them what libertie they haue by Christ in respect of the Ceremoniall lawe of God and this they doe not of a minde desirous to learne but for aduantage sake There be two kinds of spying one lawefull the other vnlawefull Lawefull as when in iust and lawefull warre we inquire into the counsells and doings of our enemtes Numb 13. 1. Vnlawefull when men prie into any thing or matter to finde a fault Thus hypocrites spie faults in the persons and liues of men that they may haue somwhat whereby to disgrace them Math. 7. 4. Thus Atheists prie into the scriptures that they may confute them Thus sundrie hearers come to sermōs that they may carpe Thus our enemies inquire into our religion that they may finde as they suppose exceptions vntruthes and contradictions And in the Church of Ierusalem false brethren inquire how farre Christian liberty extends that they may ouerthrow it This kind of spying is a common fault we must take heede of it and apply the eie of our minde to a better vse First we are to be spies in respect of our owne sinnes and corruptions to spie them out Lam. 3. 40. Let us search our waies and inquire and turne againe to the Lord. Again we are to plaie the spies in respect of our spirituall enemies that we may finde out the temptations of the flesh the world and the deuill Thirdly we must be as spies in searching of the Scriptures Ioh. 5. 39. that we may vnderstand the words of the lawe of God and find comfort to our soules The third and last degree of vrging is that the false brethren seeke to bring the Apostles in bondage