Gospel which is to repent and beleeue in Christ. Secondly by offering to him the promise of remission of sinnes and life euerlasting when he beleeued The second part of instruction is a reall and liuely teaching when God made Paul in his heart to answer the calling according to that Psalme 27. v. 5. When thou saidst seeke ye my face mine heart answered I will seeke thy face O Lord. And in Zacharie 13. 9. He shall say it is my people and they shall say the Lord is our God This is a spirituall Eccho that is made in the heart The sound of Gods word goes through the world and the hearts of men which be as Rocks and stones make answer And this worke of God that makes man yeild to the calling of God is in scripture a kind of diuine teaching thus the father is said to teach the sonne by drawing Ioh. 6. 44. And God is said to teach vs his waies when he guids vs by his spirit in the land of righteousnesse Psal. 143. That this reall and heauenly kind of teaching may take place God by his grace puts a kind of softnesse into the heart whereby it is made subiect and obedient to the word And it hath two parts One is an acknowledgement by faith that the sonne is our redeemer The second is regeneration which is the putting off the old man and the putting on of the newe which to doe by the vertue of Christ is to learne Christ. Eph. 4. 20. 23. Thus then God reueales the sonne to Paul by preparing him and making him teachable by propoūding the doctrine of saluation to him and by causing him inwardly to beleeue it and to obey it And thus we see the manner of the calling and conuersion of Paul For the better cleering of this doctrine fiue questions are to be answered The first is what was the preuenting grace in the conuersion of Paul Answer Schoolemen and Papists generally teach that it was the inspiration of good motions and desires into the heart of Paul But it is false which they teach for the heart is vncapable of any good desire or purpose till it be regenerate The trueth is this that the preuenting grace in the first conuersion is the grace of regeneration and secondly the inspiration of good desires and motions When Christ preuents Lazarus that he may reuiue againe he first puts a soule into him and then he calls vnto him and saith Come forth Lazarus because he was dead in like manner we are dead in sinne and therefore regeneration which is the soule of our soules must be put into vs before any inspiration of heauenly motions can take place Yet after we are once borne anew good motions and desires put into our hearts may be the preuenting grace for the doing of sundrie good workers The second question is whether the will of Paul were an agent or cause in the effecting of his first conuersion Answer No scripture makes two sorts of conuersion one Passiue when man is conuerted by god In this man is but a subiect to receiue the impression of grace and no agent at all For in the creating setting or imprinting of righteousnesse and holinesse in the heart Will can doe nothing The second conuersion is Actiue whereby man beeing conuerted by God doth further turne conuert himselfe to God in all his thoughts wordes and deeds This conuersion is not onely of grace nor onely of will but partly of grace and partly of will yet so as grace is the principall agent and will but the instrument of grace For beeing first turned by grace we then can mooue and turne our selues And thus there is a cooperation of mans will with Gods grace And Austen said truely He that made thee without thee doeth not saue thee without thee The third question is whether God did offer any violence to Pauls minde and will in his conuersion Ansvver There is a double violence or Coaction One which doth abolish all consent of will and this he vsed not The other draws out a consent from the will by causing it of an vnwilling will to become willing This coaction or violence God offered to Paul and in this sense they which come to Christ are said to be drawne Ioh. 6. 45. The fourth question is wherein standes the efficacie of the preuenting grace whereby Paul was effectually conuerted Answ. The Councell of Trent and sundrie Papists incline to this opinion to thinke that it stands in the euent in that the will of man applies it selfe to the grace which God offereth But then the efficacie of grace must be from mans will and then man hath something whereof to boast and he is to thanke himselfe for the grace of God Other Papists place the efficacie of grace in the congruitie or aptnesse of motions or heauenly perswasiōs presented to the mind of the mā that is to be cōuerted But this opinion also is deuoid of trueth For there is no efficacie in any motions or perswasions till there be a change and newe creation of the will The true answer is this Outward meanes are effectuall because they are ioyned with the inward operation of the spirit Inward grace is effectuall because God addes to the first grace the second grace For hauing giuen the power to beleeue and repent he giues also the will and the deede and then faith and repentance must needs followe And herein stands the efficacie of the first grace that God addes vnto it and workes the will and the deede Phil. 2. 13. The last question is whether it was in the power of Pauls will to resist the calling or the grace of God Answ. The will for his condition is apt to resist grace neuer the lesse if we consider the efficacie of Gods grace and the will of God he could not resist the calling of God Euery one that hath heard and learned of the father comes to Christ Ioh. 6. 45. Gods will determines and limits the will of man and mans will is an instrument to effect the will of god It may be here demanded howe the efficacie of grace may stand with the libertie of mans will if it haue not libertie to accept or refuse the grace of God Ans. Libertie and freedome of will in God is perfect libertie nowe God cannot will either good or euill but onely that which is good And mans will the neerer it comes to this will of God the greater libertie hath it Therefore to wil that onely which is good so it be freely without compulsion is true libertie to be able to will that which is euill and to resist the calling of God is not libertie but impotencie And he that can onely will that which is good doth more freely will good and hath more libertie then he that can will either good or euill The vse Ministers of the Gospell must learne Christ as Paul learned him They may not content themselues with that teaching which they find in schooles but they must
is whence springs our adoption The answer is plaine in the words from the obedience of the sonne whereby he stood in subiection to the law Here the question of all questions is answered namely what is that thing by which and for which a sinner is iustified before God and saued Ans. The Obedience of the sonne of God made man and made vnder the law for vs. For this is it that frees vs from vnder the law and giues vs the Adoption of sonnes And this alone is it whereby we stand before the Tribunall seat of God which also we are to oppose to the iudgement of God to hell death and condemnation Therefore our common people erre that looke to be saued by their good deedes that is by their good meaning and dealing They thus tread the blood of Christ vnder their owne feete and become Iesuses or Sauiours to themselues Secondly they erre that teach iustification by the essentiall iustice of the Godhead of the sonne for that it is incommunicable and they which are iustified by it are also deified Thirdly the Papist erreth which teacheth iustification partly by remission of sinnes and partly by that which we call inward sanctification which is imperfect and mixed in this life with our corruption and therefore vnfit to absolue and acquit vs before God It may be said what must we doe that we may be iustified and saued by this Obedience of the Mediatour Answ. In the old Testament when a man had sinned he brought a sheepe or an oxe to the doore of the Tabernacle and when the Priest cut the throat of it the partie laid his hand vpon the head of it Exod. 29. 10. And hereby he signified that the beast had done no hurt and that he as a guiltie malefactour had deserued death Now all this was done in figure And it teacheth vs that we miserable sinners must come to God that we must bring our sacrifice with vs namely the lambe of God which is the sonne of God made man made vnder the law that we must present this lambe and the oblation thereof to the father for vs laying our hands on the head of it that is confessing ourguiltinesse and that we haue iustly deserued death and perdition from the presence of God In the last place we must intreat the Lord to accept the blood of the lamb for vs and the whole obedience of the Mediatour Thus shall we be iustified and saued Thou wilt say I will therefore doe this when I am dying I say againe let it be thy daily exercise to the very death Thou wast seauen yeares in learning of thy trade thinke not therfore in an houre or two to worke thy reconciliation with God If thou art many yeares in learning such things as are done by the strength of nature thinke not to attaine to things aboue nature when and howe thou wilt It is a rule receiued of all men that they must blesse themselues now the right way to blesse thy selfe is to plead-guiltie before God and to intreat him to accept the obedience of the Mediatour for thee Uers. 6. Sonnes that is such as inioy the libertie of sonnes Sent forth a speach borrowed from Embassadours which are sent forth with instructiōs what they shal say or do it signifies that the spirit reueales nothing but that which is the will of the father sonne Ioh. 16. 14. Crying making vs to crie Rom. 8. 26. For if the words be taken properly the spirit must pray to it selfe Abba the next word is the exposition Father The sense The father hath sent forth the spirit of his sonne vnto you this spirit sent forth dwels in your hearts dwelling in your hearts it makes you pray to God as to a father◠and all this it doth because you are indeed sonnes of God The scope The question is whether beleeuers of the newe Testament be seruants to the law or children Paul answers no and he giues two reasons The first was in the former verses the second in this And it is drawne from the signe thus Yee haue receiued the spirit crying Abba father therefore ye are sonnes indeede In the words I consider fiue things the person sent forth the spirit of the sonne the person sending God the manner of sending the place whither the spirit is sent your hearts the office of the spirit Crying Abba Of the first the spirit of the sonne it is who is sent forth He is so called first because he proceeds by communication of substance or godhead not onely from the father but also from the sonne Secondly because in his manhood he is annointed and filled with the Holy Ghost aboue measure thirdly because by his death he hath merited the giuing and sending of the Holy Ghost vnto vs. Moreouer the spirit of the sonne is here described First he is a person subsisting of himselfe in that he is said to be sent forth secondly he is a diuine person and no creature because he dwels in the hearts of all beleeuers thirdly he proceeds from the father and the sonne from the father because he is sent of him from the sonne because he is the spirit of the sonne The vse By this we learne that the Intercession of Christ is of force with God For he praied for the sending of the spirit and it is accomplished Read Ioh. 14. 16. And it is a superfluous doctrine to teach the Reall presence of the flesh of Christ in the Sacrament For Christ is departed from vs in respect of his manhood because the spirit is sent Ioh. 16. 7. Thirdly that which the spirit inwardly teacheth is the same with that which the sonne hath reuealed by the Ministerie of the Prophets and Apostles because the spirit is the spirit of the sonne Read Ioh. 16. 14. Doctrines then concerning saluation that are beside or contrarie to the Scriptures as a great part of the Romish religion is are not reuealed by the spirit of God but are the fictions of the deuill The person sending is God that is the father in these words God sent forth the spirit of his sonne Where marke the distinction of the persons in Trinitie There is the father the sonne the spirit of the sonne And here remember that this action of sending forth argues not superioritie in the person sending nor inferioritie in the person sent for equals may send each other by common consent but it argues Order and a distinction of persons in respect of their beginning For the father is of none the sonne is of the father and the Holy Ghost is of both and hence it is that he is sent of both The manner of this sending forth was on this sort We may not imagine that in this sending there was any change of place for the Holy Ghost is euery where But he is said to be sent forth when he manifests his presence by his diuine operation or by speciall supernaturall gifts in the hearts of beleeuers as by the
the word stands in three things The first is true and proper interpretation of the Scripture and that by it selfe for Scripture is both the glosse and the text The second is sauorie and wholesome do ctrine gathered out of the Scriptures truly expounded The third is the Application of the said doctrine either to the information of the iudgement or to the reformation of the life This is the preaching that is of power Let all the sonnes of the Prophets thinke vpon these things and studie to be doers of them Furthermore two questions are here resolued The first is whether Images be necessarie in the congregations of the people of God Ans. There are Christian Images and Pictures and they are very necessarie And these Images are Sermons of Christ and the Right administration of the sacraments For in them Christ is described and painted out vnto vs. As for the painted and carued images of the Papists we vtterly detest them as Idols They alleadge that they are lay-mens bookes but Habakuk saith they are doctours of lies Hab. 2. 18. And where the liuely preaching of the word is there is no neede of them And therefore Images were not established in Churches in these West parts till after 700. yeares As long as the church had golden teachers there were no wooden images but when golden teachers did degenerate and become wooden teachers then came both golden and wooden Images It is further said why may not we paint Christ in our churches with colours as with wordes in sermons Ans. The one the Lord alloweth namely the description of Christ in speach But the caruing or painting of images in churches and that for religious vse he condemneth Exod. 20. 6. The second question is Whether there be now in the church of God any sacrifice or oblation of Christ Ans. There is after a sort For there is a liuely representation of the passion of Christ in the Preaching of the word and in the administration of the Lords supper as if Christ were yet in crucifying and as though his blood were now distilling from his hands sides As for the sacrifice of the Masse it is an abomination and a meere mockerie For there the Priest when he saith Accept these gifts c. is become a Mediatour betweene Christ and God and the bodie and blood of Christ is offered in an vnbloodie manner that is blood is offered without blood and the Priest when he hath offered Christ eates vp all that he hath offered Yet for this damnable oblation many stand and the reason is because they are bewitched and inchanted with pretended shewes of Fathers Councells Antiquitie Succession c. Lastly here we learne what is the dutie of all beleeuers namely to behold Christ crucified Cant. 3. 11. O daughters of Sion behold your king But where must we behold him Not in Roodes and Crucifixes after the Popish manner but we must looke on him as he propounds himselfe vnto vs in the word and sacraments For thus is he the true obiect of our faith And how must we behold him by the eye of faith which makes vs both see him feele him as it were crucified in vs. Here note that implicit faith which is to beleeue as the Church beleeues is a blind faith for by it we cannot contemplate and behold Christ. And the common fault is here to be noted whereby men neglect and passe by this contemplation of Christ. There is among vs the euill eye that deuoureth all it seeth there is the adulterous eye but where is the eye of faith to behold Christ where is the force of this eye to be seēe which maketh the thing which it beholdeth to be ours and vs like vnto it We loue to tricke and paint our bodies and some to set fine complexions on their faces and therefore complexions at this day are made a kind of marchandise but away with such vanities If ye loue to be painted I will tell you what ye shall doe The office of the Ministers is to describe and paint out Christ vnto vs let them paint Christ crucified in the heart and set vp his image there and then shalt thou haue a fauourable complexion in the eye both of God and man That this contemplation of Christ by faith may take more place and be the better practised consider the vse of it First by beholding Christ crucified we see our miserie and wickednes For our sinnes are the swords and speares which haue crucified him Zach. 12. 10. Secondly this sight brings vs true and liuely comfort for beholding Christ crucified we see Paradise as it were in the midst of hell we see the handwriting against vs cancelled Coloss. 2. 14. we see the remission of our sinnes written with the heart blood of Christ and sealed with the same Thirdly this sight of Christ makes a vniuersall chaunge of vs. The Camelion takes to it the colours of the things which it seeth and are neere vnto it and the beleeuing heart takes to it the disposition and minde that was in Christ crucified by viewing and beholding of Christ. This sight makes vs mourne and bleede in our hearts for our offences when we consider that Christ was crucified for them and it makes vs loue Christ when we consider the loue of God in Christ crucified Lastly this thing must be a terrour to all the vngodly For they haue no care to behold Christ but by their leud liues they crucifie him and for this cause in the day of iudgement they shall see with heauie hearts Christ to be their iudge whome they haue pearced Reuel 1. 7. Better therefore it is now in the day of grace to behold him with the eye of faith to our comfort then now to despise him and then to behold him to our euerlasting shame with the eye of confusion 2 This onely would I learne of you Receiued ye the Spirit by the workes of the law or by the hearing of faith 3 Are ye so foolish that after ye haue begunne in the spirit ye would now be made perfect by the flesh The sense of the words When Paul saith this would I learne of you he meets with the conceit of the Galatians who thought themselues wise and the effect of his speech is this I haue called you fooles but it may be that you thinke your selues wise and me foolish well let it be so then with all your wisdome teach me and let me learne but one thing and that is by what meanes ye receiued the Spirit Touching the phrase Receiued ye the Spirit three things must be obserued The first that the Spirit sometimes signifies the essentiall spirit of the Father and the Sonne as 1. Cor. 12. 4. There is a diuersitie of gifts but one spirit Sometimes againe it signifies the effects operations or gifts of the spirit as namely when flesh and spirit are opposed as in this text And further when it signifies gifts yet then the presence of the spirit is not excluded
in thrall bondage but the very night after the former time was expired nothing no not the raging sea could stoppe their deliuerance Exod. 12. 41. God promised deliuerance after 70 yeares captiuitie to the Israelites in Babylon When this time was expired Daniel praied and at the very beginning of his supplications the decree of God for deliuerance came forth Dan. 9. 23. The vision of God saith the Prophet is for an appointed time Hab. 2. 1. and so is the promise This must teach vs to be content if after much praying we finde not the fruit of our praiers because there is an appointed time for the accomplishing of them In this respect Dauid saith that his eyes failed and he was hoarse in praying Psal. 69. 4. The second question is what is meant by the giuing or sending of the spirit Ans. Without any alteration or change of place it signifies two things The first is Order betweene the persons whereby the Father and the Sonne worke mediately by the holy Ghost the holy Ghost immediatly from them The second is that the Spirit doth manifest his presence by diuine effects in vs. In this respect he is saide to be sent or giuen of the Father and the Sonne The third point is In what order is the spirit giuen For it seemes that we first of our selues beleeue and then receiue the spirit Ans. Men are saide to receiue the spirit when they receiue some new gift of the spirit or the increase of some old gift Ioh. 20. 22. Againe to speake properly faith and the receiuing of the spirit are for time both together For first of all we heare the promise of God then we beginne to meditate and to applie the saide promise to our selues to striue against doubting and to desire to beleeue and in doing of all this we receiue the spirit To beleeue is the first grace in vs that concernes our saluation and when we beginne to beleeue we beginne to receiue the spirit and when we first receiue Gods spirit we beginne to beleeue And thus by our faith receiue we the spirit and thus also the spirit dwells in vs by faith Eph. 3. 17. And we must not imagine that we may or can beleeue of our selues without the operation of the spirit The fourth point is for what ende we receiue the spirit Ans. For sixe For illumination of our mindes 1. Ioh. 2. 27. 1. Cor. 2. 12. for regeneration whereby the Image of God is restored in vs Ioh. 3. for the gouernment of our counsells wills affections actions Isa. 11. 1. Rom 8. 14. for the effecting of that coniunction whereby we are vnited to Christ our head 1. Cor. 6. 17. for consolation Rom. 8. 16. lastly for confirmation in our faith and euery good dutie 2. Cor. 1. 22. Eph. 1. 13. This receiuing of the spirit is one speciall ende of our redemption and therefore it is most necessarie for vs to haue the spirit of God dwelling in vs. If we haue not the spirit we are not Christs and without it we can doe nothing We must for this cause doe such things whereby we may obtaine and receiue a plentifull measure of Gods spirit Repent saith Peter and ye shall receiue the holy Ghost Againe we must carefully retaine and preserue the grace of the spirit in vs by meditation in the word of God by earnest and frequent praier by auoiding all such acts in word or deede that may make a breath in conscience for whatsoeuer offends conscience quenches the spirit Lastly by sauouring the things of the spirit Rom. 8. 5. that is by thinking on things spirituall by affecting of them and delighting in them 15 Brethren I speake as men doe though it be but a mans couenant when it is confirmed no man doth abrogate it or adde any thing thereto 16 Now to Abraham and his seede were the promises made He saith not and to the seedes as of many but and to thy seede as of one which is Christ. 17 And this I say that the law which was 430 yeares after cannot disanull the couenant that was before confirmed of God in respect of Christ that it should make the promise of none effect 17 For if the inheritance be of the law it is no more by promise but God gaue it vnto Abraham by promise In these words Paul meetes with a second Exception or obiection made against that which he here principally stands vpon namely that the blessing of Abraham is conuaied to the Gentiles and that by Christ. The obiection may be framed thus The promise made to Abraham cannot now pertaine to the Gentiles because the law was added to it and by the law it is abrogated and therefore the Gentiles are to be iustified and faued by the obseruation of the law To this obiection Paul makes a double answer One is that the promise cannot be abrogated the second that if it might be abrogated yet the law cannot doe it The first he confirmes on this manner The Testament of God confirmed cannot be abrogated The promises made to Abraham and his seede which is Christ are his Testament confirmed Therefore they cannot be abrogated The proposition is expressed in the 17. verse and is confirmed by comparison thus The testament of man after it is confirmed may not be abrogated much lesse the testament of God v. 15. The minor is propounded in the 16. and 17. verses Now I come to speake of the words as they lie Brethreu Paul had before called them fooles and that iustly because they fell from the doctrine which he taught them to an other Gospel And yet here he calls them brethren And hence let vs learne that in diuision of iudgement and opinion there must be no diuision but vnitie of affection It is and hath bin alwaies the plague of the Church that diuision of heart and affection there takes place where any diuision is in iudgement though men erre of infirmitie This cuill causeth more to be condemned for heretikes then indeede ought to be it maketh schismes where none should be it maketh dissentions to be incurable which otherwise might be cut off And therefore if dissentions in iudgement arise we must remember to suppresse enuie hatred pride selfe loue and let Christian loue beare sway Againe here we see it is lawfull to speake in Sermons as men doe so it be done after the example of Paul with these cautions First it must be done sparingly and soberly without ostentation Secondly it must be done vpon a iust cause as when the sayings of men serue to conuince the hearers and that in their consciences Thirdly a difference must be made betweene the word of man and the word of God least in adding one to the other the word of God loose his grace and excellencie Lastly Gods word onely must be the foundation of the doctrine which is taught and the word of man is to be added in respect of our infirmitie to giue light or to conuince That which Paul
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
no sinners Secondly they are conceiued in the minde according to the reuealed will of God Rom. 8. 27. 1. Ioh. 5. 14. Thirdly they are diuine and spirituall touching things which concerne the kingdome of God Rom. 8. 5. Desires thus qualified haue the force of a loud crie in the eares of God Psal. 10. 17. God heareth the desire of the poore Psal. 38. 9. All my desires are before thee Psal. 145. 19. He fulfilleth the desire of them that feare of him Isa. 64. 24. Before they crie I will answer that is so soone as a desire of my helpe is conceiued and before it be vttered I will answer That the desires of our hearts are cries it is by meanes of the intercession of Christ. This Intercession is not a vocall but a vertuall praier in that the Sonne of God presents his manhood and his merits before the father in heauen willing as God and desiring as man that the father should accept the said merits for vs. Now this will and desire of the Sonne is of great force with the father It is a Crie in which the father is well pleased and by it the desires of our hearts are Cries in the eares of God Of these desires there be two speciall examples in the scriptures The first is when we are touched in our hearts for our sinnes to flie to the throne of grace and to desire reconciliation with God in Christ. When Dauid did but desire the pardon of his sinnes and therefore purposed in his heart to humble himselfe he receiued pardon Psal. 32. 5. I said I will confesse my wickednes against my selfe vnto the Lord and thou forgauest the punishment of my sinne When the prodigall sonne conceiued a desire to be reconciled to his father with a purpose to confesse his offence before he had vttered his desire he is receiued to mercie Luk. 15. 21. The second example is a desire of Gods presence and protection in common iudgements When Moses stoode at the redde sea in great danger hauing the sea before him and Pharaohs charriots behind him no doubt he lifted vp his heart vnto God but we read not of any thing that he said and yet the Lord saith Why criest thou to me Exod. 14. 15. When Iehosaphat was in great distresse by reason of the armie of the Ammonites confounded in himselfe he saith O Lord we know not what to doe but our eyes are towards thee 2. Chron. 20. 12. and hereupon he obtained deliuerance The vse By this we learne to lay aside formall praying and lippe labour and to learne to lift vp our hearts to God in heauenly sighs and desires for that is indeede to pray It is the very first thing that the child of God doth inwardly to sigh and desire reconciliation with God in Christ and he which cannot doe this is not as yet borne of God Againe many are cast downe in themselues because they see their mindes full of ignorance their wills full of rebellion and subiect to many temptations and they find little goodnes in themselues but they must be comforted by this if they can but groane and sigh vnto God in their hearts for mercie and forgiuenes they haue the spirit of God crying in them Abba and they haue receiued the first fruits of the spirit The desires and cries of our hearts are fruits of the Intercession or crie of the Sonne of God in heauen for vs. Others are grieued because they haue praied long and they find not the fruit of their praiers but if they can pray sighing and groaning in their hearts for grace and mercie let them be content for it is the spirit of grace and praier that makes them sigh and groane And euery sigh of a contrite heart hath a loud crie in the eares of God It falls out often that men in extremitie of danger confounded in themselues know not what in the world to say or doe Ezechias in his sicknes could not say any thing but chatter in his throat and mourne like a doue Isa. 38. 14. Some lie vnder the sword of the enemie others in a tempest are cast ouer shipboard into the sea Now this must be their comfort if they can lift vp their hearts vnto God if they can but sigh groane for his presence and assistance the Lord will heare the petitions of their hearts for the inward sobbes groanes and sighs of repentant sinners are loud and strong cries in the eares of god the father The third point is That the crie of the spirit is directed to God because it makes vs crie Abba father Here first obserue that Praier to Saints and Angels is carnall praier For the praier which is caused by the spirit is direct to the father And good reason for it is the propertie of God to heare the crie of the heart Rom. 8. 27. Some say that the Saints in heauen are with God and that in him they see the desires of our hearts but it is false which they say For the Scripture saith that God alone searcheth the heart 1. king 8. 39. None knowes what is in man but God and the spirit of man 1. Cor. 2. 11. Though Abraham had the sight of God yet is it said Thou art our father and Abraham knowes vs not Isa. 64. 16. And for this cause Inuocation of Saints whether it be called Latria or Dulia is flat idolatrie Againe Praier is to be made to God as he hath reuealed himselfe in the word that is to God who is the father of Christ and in him our father who also sends his spirit into our hearts crying Abba It is an heathenish practise which is also the practise of many among vs to pray to an absolute God that is to God out of the Father Sonne and holy spirit Thirdly here we see that true and spirituall Inuocation of God is a marke of the Church of God because it is a fruit of the spirit of God in them that are the children of God And by this the people of God are noted Act. 9. 14. 1. Cor. 1. 2. and on the contrarie it is the marke of an Atheist not to pray Psal. 14. 4. The last point is the manner of directing our cries to God First of all they are to be directed to him with reuerence as beeing present with vs for to crie Abba is not to speake words into the aire but to direct our hearts to one that is present with vs in all dutifull and childlike manner Thus did Dauid Psal. 119. 58. and Paul Eph. 3. 14. Secondly our cries are to be directed to God with subiection to his will Read the example of Christ Mark 14. 36. and of Dauid 2. Sam. 15. 26. This condemnes the practise of many men Balaam desired to die the death of the righteous but without subiection to God for he would not liue the life of the righteous And many among vs haue often good motions and desires in their minds but there is no soundnes in them
infirmitie is 108. 32. Sinnes be of two sorts 224. 27 Difference betweene the godly and vngodly in sinning 443. 3 Originall sinne hath two parts 365. 5. A common fashion to extenuate sinne 389. 56 We must resist euery particular sin 390. 25. It is the nature of sinne to set all things out of order 460. 4 God rewardeth sinnes in the same manner according to the nature of sinne 557. 558. Sinne driues men beside themselues 460. 8. Sinners must not delay their repentance ibid. 21 Sinnes committed after a mans conuersion are pardonable 462. 4. 5. In euery knowne sinne we are wrōged 473. 33 Sinne a burden to whome vide Burden Sinne a spirituall burden 528. 27 How we may be cased of the burden of sinne 529. 36 How sinne is finite and how infinite 554. 2 3 4. Solitarie and Monastick life against the light of nature 643. 13 Why the second person is called Sonne 280. 1 Whether the Sonne be God 280. 14. Two kinds of sorrow 137. 39 A point of great skill to bring a soule in order and frame againe 460. 29. Three things to be considered in the soule the substance the faculties and the qualities 637. 10 What is meant by vvhat soeuer a man sowes that shall he reape 550. 10. Sowing what it signifies in the scripture 550. 20 Obiections against this prouerbiall speech whatsoeuer a man sowes that shall he reape 550. 551. The distinction of sowing to the flesh and to our flesh 553. 36 By sowing to the flesh what is ment 564. 1. 10. To sow to the spirit what it is ibid. 20. The Spirit hath fiue properties 418. 38. What is the spirit a treatise 411. 21. 35. All exercises of Christian religion are to be in the spirit 381. 29 The operation of the spirit is threefold 146. What the Spirit signifies 163. 35 what is meant by the giuing or sending of the spirit 204. 35 In what order the spirit is giuen 205. 3. we receiue the spirit for sixe endes ibid. 20. why the holy Ghost is called the spirit of the sonne 293. 39 The manner how the holy Ghost is sent 294. 35 Foure works in the spirit in causing beleeuers to crie Abba father 295. 32. The spirit of grace in Christians is more excellent then that of creation in two respects 412. 27 Of the operation of the spirit 412. 39. The whole worke of the spirit may be reduced to factions 413. 8 The spirit makes vs change and renew our actions in three respects 413. 21. The lust of the spirit hath two actions 416. 32 The office of the spirit is first to regenerate secondly to guide the regenerate 421. 14. 16 In this guidance there are foure actions of the spirit ibid. Subiection to the worke of Gods spirit hath two parts 422. 1 The propertie of the workes of the spirit a treatise 442. 33 The efficacie of the spirit 443. 6 What it is to liue and walke in the spirit 452. 453 A signe whereby to know whether a man hath in his heart the spirit of God or no. 454 4 Spirituall men opposed to carnall are of two sorts 463. 24 Spirituall men are more fitte to restore those that are fallen then any other 463. 31 Diuers good and euill things are tearmed by the name of spirit 466. 5. Two kinds of spyings 85. 6 Of standing fast in libertie the manner and time of it 372. 17 Two kinds of subiection 269. 11 Subiection to the spirit hath two parts vide Spirit Succession is of three sorts 35. 3 The successours of the first preachers had an ordinarie calling 35. 17. Fiue vses of our sufferings 170. 10 T A propertie of false teachers is to vrge earnestly their owne ceremonies vpon others 617. 20 A propertie of false teachers to teach false doctrine for auoiding of persecution 618. 26 The essentiall difference betweene true and false teachers 619. 24 Another propertie of false teachers to compell others to obserue that which they themselues will not obserue 622. 18 Another note of false teachers to pretend religion to cloake their wickednes 623. 36 The propertie of false teachers is to set a faire show vpon the matter 611. 14. Temperance what foure rules for the practising of it 448. 3 By what law Tēths are due 232. 3 10 Of what value the testimonie of the Church is 33. 4 There must be a christian toleration one of another for the maintenance of church peace 409. 16 In what it stands ibid. 17 To what end it serues 409. 32 Whether there may not be a tolleration for Popery 409. 37 Vnwritten Traditions tendered as a part of gods word are abominations 24. 29 The church is troubled three waies 391. 33. Reasons to mooue men to speake deale truly 447. 26 The time of all euents determined by God 49. 2 Due time how it may be vnderstood 582. 13 We must make a holy profitable vse of time 598. 1 We must redeeme the time lost in three respects ibid. 37 Obseruations of times which be forbidden 600. 6 The kindes of vnlawfull obseruation of time either Iewish or Heathnish and wherein they consist 600. 11 Lawfull obseruation of time twofold diuine or humane 601. 4 Humane obseruation of time threefold 601. 5 V What the desire of vaine glorie is 454. 33 Excuses hereof taken away ibid. 38 They that haue receiued good gifts of God are many times most vaineglorious 455. 38 Remedies of pride and vaineglorie 456. 20. What vncleanes is 425. 21 Of our vnion with Christ. 145. 23 264. 39. Substantiall and spirituall 264. 30 In what respect they are said to be one with Christ 265. 1 Vnitie is not an infallible inseperable marke of the church 407. 18 Though men were not commanded to vow yet the matter and forme of vowes was commanded 60. 5 W What wantonnes is 425. 28 Reasons both in general and speciall that make men wearie of well doing 576. 38 How farre forth the will worketh in the receiuing of grace 11. 16 The absolute will of God cannot be resisted 360. 36 The determination of mans will by the will of god doth not abolish all freedome of will 361. 4 Man hath no freedome of will in good duties before his conuersion 417. 13 What witchcrafteis a treatise of the ground and kindes of it 429. 16 What is a witch 430. 38 Signes that serue to discouer a witch 431. 29. False and vncertaine signes 342. 1 Wiues among the Iewes of two sorts 343. 23 The word is the cause and obiect of our faith 6. 32 The word of God is the matter of the ministerie and how it is to be taught heard 29. 30 35 It depends not vpon the authoritie of the church 56. 11 But vpon it selfe 77. 18 The word must be dispensed in the infirmitie of mans flesh for diuerse causes vide preach Labourers in the word may lawfully take wages though they haue sufficient of their owne to maintaine themselues 543. 18 There be no meritorious workes to
for grace and peace The reason true happinesse which all men desire consists in peace and is founded in grace they are said to be happie blessed that mourne suffer persecution for iustice sake Mat. 5. because in the middest of their sorrows miseries they haue the fauour of God the peace of good conscience Thirdly in that grace peace are ioyned we learn that peace without grace is no peace There is no peace to the wicked saith my god Isai. 57. last They which make a couenāt with hel death are soonest destroyed Isai. 28. 18. Laughter saith Salomon is madnes namely when it is seuered from grace and peace When men say peace peace then comes destruction 1. Thess. 5. The prosperitie of the men of this world ends in perdition read Ps. 73. Paul saith not simply that Grace and peace comes frō God but from God the father and from Iesus Christ that he may teach vs rightly to acknowledge and worship God For God is to be acknowledged and worshipped in the father in Christ in the holy spirit It was the fault of the Pagans and it is the fault of sundrie Christians to worship an absolute God without the father and without Christ. This fault must be amended for it turnes God to an Idol Againe when Paul saith that grace proceeds first from the father and secondly from Iesus Christ he sets downe the Order which God obserueth in the communication of grace peace The father is the fountaine of grace and giues it from none but from himselfe Christ againe is as it were a conduit or pipe to conuaie grace from the father to vs. Of his fulnesse we receiue grace for grace Ioh. 1. In him we are complete Col. 2. Election Iustification Saluation and all is done in and by Christ. 2. Tim. 1. 9. The vse I. Let them that trauell vnder the burden of a bad conscience and a bad life come to Christ by turning from their sinnes and by beleeuing in him and they shall obtaine grace finde rest to their soules II. In our miseries our hearts may not be troubled ouermuch but we must alwaies moderate our sorrowes For if we beleeue in Christ we shall alwaies haue grace and peace Read Ioh. 14. 27. III. We must moderate our cares for this life For if we trusting in Christ haue grace and peace we shall want nothing read Psal. 4. v. 6. 7. Iesus Christ that giues grace and peace is called Our Lord for two causes One is to teach vs to acknowledge Christ aright and that is as well to acknowledge him to be our Lord as wel as our Sauiour He is a Priest to procure life a prophet to teach the way of life a Lord to command them to walke in the way of life The fault of our times All men professe Christ yet many allowe of no Christ but of their owne deuising namely a Christ that must be a Sauiour to deliuer them from hell but not a Lord to commaund them that they cannot brooke The second cause why Christ is called our Lord is to signifie the persons to whome grace and peace belong and they are such as acknowledge Christ for their Lord and yeild subiection to him in heart and life They finde rest to their soules that take vp the yoke of Christ in newe obedience and the patient bearing of the Crosse Math. 11. v. 29. 4. Who gaue himselfe for our sinnes that he might deliuer vs out of this present euill world according to the will of God our father 5. To whome be glorie for euer and euer Amen In these words the second argument is propounded whereby Christ is described namely the effect of Christ which is that he gaue himselfe And he is said to giue himselfe for two causes First because he presented himselfe as a price and sacrifice for sinne to God the Father Math. 20. 28. Eph. 5. 2. 1. Tim. 2. 6. The second because he did publikely propound and set forth himselfe to the world as a sacrifice and price of redemption Rom. 3. 25. Ioh. 3. 14. and Act. 4. 12. In this giuing there are fiue things to be cōsidered The first the giuer Christ the second the thing giuen and that is Christ himselfe The third is the ende of his giuing for sinne that is that he might make satisfaction for our sinnes The fourth is another end of his giuing that he might deliuer vs out of this present euil world Here the present world signifies the corrupt estate of mē that liue according to the lusts of their own hearts 1. Ioh. 2. 16. And men are here said to be deliuered takē out of the world when they are seuered from the condition of sinnfull men by sanctification and newnes of life and by diuine protection whereby they are preserued from euill after they are sanctified Tit. 2. 14. and Ioh. 17. 15. And this deliuerance is not in this life in respect of place but in respect of qualitie The fifth thing is the cause that mooued Christ to giue himselfe and that is the will of God In the 5. verse there is set downe a corollarie or conclusion which containes the praise of God The vse followes Whereas Christ is the giuer of himselfe hence it followes that his death and sacrifice was voluntarie And this he shewed in two things When he was to be attached he fledde not but went to a garden in the mount as his custome was which was knowne to Iudas Ioh. 18. 2. And in the very separation of bodie and soule he cried with a loud and strong voice which argued that he was Lord of death died because his will was to die This must be remembred For otherwise his death had not beene a satisfaction for sinne In that Christ gaue himselfe to be a sacrifice we learne many things First that the worke of redemption exceedes the worke of creation For in the creation Christ gaue the creatures to man in the redemption he gaue himselfe and that as a sacrifice Secondly in that he gaue himselfe it appeares that he gaue neither angel nor meere man nor any thing out of himselfe and that all merits of life and satisfactions for sinne are to be reduced to the person of Christ and consequently that there be no humane satisfactions for sinne nor meritorious workes done by vs because they pertaine not to the person of Christ but to our persons and they were neuer offered of Christ vnto God as merits and satisfactions because he gaue nothing but himselfe and the things which appertained vnto his owne person Thirdly in that Christ giues himselfe we must take and receiue him with hungering hearts Nay he is to suffer violence of vs and the violent are to take him to themselues Lastly in that he giues himselfe to vs we againe must giue our bodies and soules vnto him in way of thankefulnes and dedicate all that we haue or can doe to the good of men The creatures at our tables
is this Commonly men liue as it were without the lawe and thinke it sufficient if they doe not grossely offend not considering that the lawe of God is a lawe to our thoughtes and affections and all the circumstances of our actions That we may hereafter make good proceedings in our religion we must remember 3. caueats One that we must indeuour to see and feele in our selues the smalenes of our faith repentance feare of God c. And the great masse of corruptions that is in vs. Thus with the beggar we shall be alwaies peecing and mending our garment The second that as trauellers we must forget things past and goe on to doe more good Psal 3. 14. The third that we must set before vs the crowne of eternall glorie seeke to apprehend it 1. Tim. 6. 11. thus did Moses Heb. 11. In Pauls profiting two things must be considered the measure and the thing in which he profited The measure in that he profited aboue many others Hence we learne that in matters of religion there should be an holy Emulation and contention among vs and our fault is that we contend who shall haue the most riches and honour or goe in the finest apparell and striue not to goe one beyond another in good things Againe Pauls modestie must here be obserued He doth not say that he profited more then all but more then many and he saith not more then his superiors but more then his equalls for time and he saith not more then all the world but more then they of his owne nation This modestie of his must be learned of vs for it is the ornament of our faith and therefore must be ioyned with our faith The matter or the thing in which Paul profited is that he was aboundantly zealous for the traditions of the fathers Here I consider three points I. What zeale is Answ. It is a certen feruencie of spirit arising of a mixture of loue and anger causing men earnestly to maintaine the worship of God and all things pertaining thereto and moouing them to griefe and anger when God is any way dishonoured II. For what is Paul zealous Answer For the outward obseruation of the law and withall for Pharisicall vnwritten Traditions which therefore he cals the Traditions of his fathers III. What is the fault of his zeale for he condemnes it in himselfe Answer He had the zeale of God but not according to knowledge For his zeale was against the word in that it tended to maintaine vnwritten Traditions and iustification by the workes of the lawe out of Christ Rom. 10. 2. Hence we learne sundrie things For that which Paul did in his religion are we to doe in the profession of the Gospell First we are to addict and set our selues earnestly to maintaine the trueth and the practise of the Gospel Christ was euen consumed with the zeale of Gods house Ioh. 2. The angell of the Church of Laodicea is blamed because he is neither hotte nor cold Rev. 3. He is accursed of God that doeth the worke of God negligently Ierem. 48. Secondly we are to be angrie in our selues and grieued when God is dishonoured and his word disobeyed When the Israelites worshipped the golden calfe Moses in holy anger brust the tables of stone Dauid wept and Paul was humbled for the sinnes of other men Psal. 119. 136. 2. Cor. 12. 21. Thirdly we are here taught not to giue libertie to the best of our naturall affections as to zeale but to mortifie them and to rule them by the word Numb 15. 39. otherwise they will cause vs to runne out of order like wild beasts as here we see in Paul Lastly let it be obserued that Paul here condemnes zeale for the maintenance of vnwritten Traditions And let the Papists consider this 15. But when it pleased God which had seperated me from my mothers wombe and called me by his grace 16. To reueale his sonne in me or to me that I should preach him among the Gentiles immediately I communicated not with flesh and blood 17. Neither came I to Hierusalem to them which were Apostles before me but I went into Arabia and turned againe to Damascus Paul before prooued that he learned not the Gospell of any man before his conuersion here he further prooues that he learned it of no man after his conuersion And the substance of his reason is this because immediately vpon his conuersion he conferred with no man but went and preached in Arabia and Damascus In the words I consider foure things First the causes of Pauls conuersion And here he sets down three degrees of causes depending one vpon another The first is the good pleasure of God whereby he doth whatsoeuer he will in heauen earth in these words when it pleased The second is his seperation from the wombe which is an acte of Gods counsell whereby he sets men apart to be members of Christ and to be his seruants in this or that office This separation is said to be from the wombe not because it began then for it was appointed by God before all times euen from eternitie as all his counsels are But the H. Ghost hereby signifies that all our goodnesse and all our dexteritie to this or that office is meerely from God because we are sanctified dedicated and set apart in the Counsell of God from all eternitie and therefore from the wombe or from our first conception and beginning The third cause is vocation by grace the accomplishment of both the former in the time which God hath appointed The second thing is the manner of forme of Pauls vocation in these words to reueale his sonne to me The third is the end of his vocation to preach Christ among the Gentiles The last is his obedience to the calling of God in the 16. and 17. verses To begin with the efficient causes of Pauls conuersion here we see the order and dependance of causes in the conuersion and saluation of euery sinner The beginning of our saluation is in the good pleasure of God then followes separation or election to eternall life then vocation by the word and spirit then obedience to the calling of god after obedience euerlasting life This order Paul here sets down and the consideratiō of it is of great vse Hence it appeares to be a doctrine erronious which beginnes our saluation in the preuision of mans faith and good workes For in Paul order workes haue the last place And it must be Gods pleasure that man shall doe a good worke before he can doe it And if seperation to eternall life should be according to faith or workes then we should make seperation of our selues as well as God And vocation is not for workes but that we might doe good workes Eph. 1. 4. Secondly by this order it appeares that the saluation of them that beleeue is more sure then the whole frame of heauen and earth because it is founded in the vocation of God which is
principall that the Messias his Redeemer should descend of his loines And this was the thing which his faith in the promise of God specially aimed at I answer againe that Abraham beleeued not onely the power of God Rom. 4. 21. but also his will which he had reuealed in the promise In thy seede all the nations of the earth shall be blessed Secondly it is alleadged that Christ in the curing of certaine blind men required no more but that they should beleeue his power Math. 9. 28. I answer that the ende of the miracles of Christ was to confirme the certentie of doctrine specially touching his natures and offices And therefore a generall faith touching the diuine power or Godhead of Christ was sufficient for the obtaining of a miraculous cure Thirdly they obiect that saluation is promised to generall faith Rom. 10. 9. If thou shalt confesse with thy mouth the Lord Iesus and beleeue that God raised him from the dead thou shalt be saued That Peters faith was generall Math. 16. 10. Thou art Iesus Christ the sonne of the liuing God That the Eunuchs faith was of the same kind Act. 8. 37. I beleeue that Iesus Christ is the sonne of God Ans. It is a common rule in scripture that words signifying knowledge signifie also the motions and good affections of the heart Psal. 1. The Lord knowes the way of the righteous that is knowes and approoues it 2. Tim. 2. 19. The Lord knowes who are his that is he knoweth and chooseth them Ioh. 17. 2. This is eternall life to know thee the onely God that is to know and acknowledge thee for our God If this be true in wordes of knowledge then much more wordes of beleeuing signifie the good motions and the affiance of the heart Thus to beleeue Christ to be the sonne of God in the places before named is to beleeue that he is God and withall to fixe our affiance on him otherwise the deuills beleeue thus much When Thomas had put his finger in the side of Christ he saide My Lord and my God Ioh. 20. 28. And to this speech of his Christ faith Thou hast seene and beleeued This then is true faith not onely to beleeue that Christ is God but also that he is our God Iustifying faith in true manner is defined thus It is a gift whereby we apprehend Christ and his benefits Ioh. 1. 12. to beleeue in Christ and to receiue Christ are put both for one Ioh. 6. faith is the mouth of the soule whereby we eate the flesh of Christ and drinke his blood Ioh. 17. 8. To receiue the word of Christ to acknowledge it and to beleeue it are put all for one Paul saith that the Gentiles did apprehend the iustice which is by faith Rom. 9. 30. Againe that we receiue the promise of the spirit by faith Gel. 3. 14. This apprehension stands in two things The first is to know Christ as he propounds himselfe in the word and sacraments The second is To applie him and his benefits vnto our selues This application is made by a supernaturall act of the vnderstanding when we beleeue that Christ with his benefits is really ours It may be obiected that faith is a certen confidence whereby we beleeue in Christ and so it is described euen in this text Ans. I. Faith and confidence properly are distinct gifts of God and confidence is the effect or fruit of faith For Paul saith that we haue entrance to God with confidence by faith Eph. 3. 12. And reason declares as much for a man can not put his confidence in Christ till he be assured that Christ with his benefits are his We doe not rest on his goodnes of whose loue we doubt Secondly I answer that confidence beeing a most notable effect of faith is often in scripture put for faith and faith is described by it as it is in this place and yet for nature they are not one but must be distinguished Furthermore the grounds of apprehension must be considered For speciall faith must haue a speciall and infallible ground The grounds are three The first is this In the Gospel God hath propounded generall promises of remission of sinnes and life euerlasting by Christ and withall he hath giuen a commandement to apply the said promises to our selues 1. Ioh. 3. 23. This is the commandement of God that ye beleeue in the name of his sonne Iesus Christ and we cannot beleeue in Christ till we beleeue Christ to be our Christ. Now then a generall promise with a commandement to applie the same to our selues is in effect as much as a speciall promise The second ground is this Rom. 8. 16. The spirit of God testifieth together with our spirit that we are the sonnes of God In this testimonie foure things must be obserued The first that it is sufficient to certifie and assure vs of our saluation For if the testimonie of two or three witnesses establish a truth among men then much more the testimonie of God The second is that this testimonie may be certenly knowne els it is no testimonie vnto vs. The third is that this testimonie is found and perceiued in the vse of the word praier sacraments The last 〈◊〉 that it is especially giuen and felt in the time of great danger and affliction For when by reason of miserie and trouble we know not to pray as we ought then the spirit makes request for vs with groanes that cannot be vttered Rom. 8. 26. And in afflictions Paul saith the loue of God is shedde abroad in our hearts Now then if God giue to them that turne vnto him a testimonie that they are the children of God they for their parts are by speciall faith to beleeue it The third ground is this A speciall faith may be gathered partly vpon things generally reuealed in the word of God and partly vpon sense obseruation and experience the same things beeing reuealed generally in the word and particularly by experience Vpon this ground may we truly conclude the forgiuenes of our sinnes the saluation of our soules on this manner He which beleeueth hath the forgiuenes of his sinnes but I beleeue in Christ saith he which beleeueth therefore my sinnes are forgiuen me The maior or first part is expressed in the Word the minor or second part is found true by experience and by the testimonie of the conscience which is a certen Testimonie For Paul saith This is my reioycing the testimonie of my conscience 2. Cor. 1. 12. And the conclusion is the conclusion of speciall faith If this be not a good and sufficient ground there is almost no speciall faith in the world Lastly we are to consider the degrees of Apprehension and they are two there is a weake apprehension and there is a strong apprehension is there is a weake and a strong faith The weake faith and apprehension is when we endeauour to apprehend This endeauour is when we bewaile our vnbeleefe striue against our manifold doubtings
righteousnes and iudgement and then he will bring vpon them all that he hath spoken Gen. 18. 19. to the Israelites he saith that they must turne and obay and then he will make all his promises and couenants good Deut. 30. 1. 6. and Isa. 1. 16 17 19. To the Iewes Peter saith Repent first and then they shall be baptized for the remission of sinnes Act. 2. 38. 42. And Philip saide to the Eunuch If thou beleeuest with all thy heart thou maist be baptized Act. 8. 37. The vse By this order we see that the commandement to beleeue and to repent is more large and generall then the promise of mercie in Christ. For the commandement is giuen to all hearers to turne and beleeue and the promise is made onely to such hearers as doe indeede turne and beleeue therefore it is a falshood to imagine that the promise of saluation belongs generally to all mankind Againe by this order it appeares that Repentance belongs to baptisme and it is one of the first things that are required and therefore it is follie to make Repentance a distinct meanes of saluation and a distinct sacrament from baptisme Thirdly if it be demanded why so many persons that haue bin baptized liue for all this as if they had not bin baptized in the common sinnes of the world like prophane Esaus and yet doe comfort themselues in their baptisme Ans. They doe not know and consider the Order which God vsed in couenanting with them in baptisme but they deale preposterously ouerslipping the commandement of repenting and beleeuing and in the first place lay hold of Gods promise made to them in baptisme This is the cause of so much prophanesse in the world Againe there be many persons that haue bin baptized who neuertheles cannot abide to heare and read the word of God and the reason is because they obserue not the order of their baptisme first of all to become disciples and then to lay hold of the promises of God They likewise are to be blamed that bring vp their youth in ignorance For they are baptized vpon condition that they shall become disciples of Christ when they come to yeares of discretion And they are by this meanes barred from all the mercies of God for we must as good disciples obay the commandement that biddes vs turne and beleeue before we can haue any benefit or profit by any of the promises of God Lastly we are here taught in the working of our saluation to keepe the Order of God which he hath set downe vnto vs in baptisme which is first of all to turne vnto God according to all his lawes and secondly vpon our conuersion to lay hold of the promises of God and the confirmation thereof by the sacraments Thus shall we find comfort in the promises of God and haue true fellowship with God if we beginne where he beginnes in making of his couenant with vs and end where he ends And this we must doe not onely in the time of our first conuersion but also afterward in the time of distresse and affliction and at such times as by frailtie we fall and offend God In a word if for practise we alwaies keepe our selues to this order we shall find true comfort in life and death It followes Baptizing them into the name or in the name of the Father Sonne and holy Ghost These words signifie first to bap tize by the commandement and authoritie of the Father Son and holy Ghost secondly to baptize by and with the inuocation of the name of the true God Whatsoeuer ye doe in ward or deede doe it in the name of our Lord Iesus Christ that is by the in vocation of the name of Christ. Col. 3. 17. Thirdly to baptize in the name c. signifies to wash with water in token that the partie baptized hath the name of God named vpon him and that he is receiued into the houshold or familie of God as a child of God a member of Christ and the temple of the holy Ghost Thus Iacob faith in the adoption of Ephraim and Manasses Let them be mine and let my name be called vpon them Gen. 48. 5. 16. And Paul saith that the Corinthians might not be named and distinguished by Paul Cephas Apollos because they were not baptized into their names but into the name of Christ. 1. Cor. 1. 13. And this I take to be the full sense of the phrase Here we see what is done in baptisme the Couenant of grace is solemnised betweene God and the partie baptised And in this couenant some actions belong to God and some to the parties baptised Gods actions are two The first is the making of promise of reconciliation that is of remission of sinnes and life euerlasting to them that are baptised and beleeue The second is the obsignation or sealing of this promise and that is twofold outward or inward The outward seale is the washing by water and this washing serues not to seale by nature but by the institution of God in these words baptize them c. and therefore Paul saith cleansing the Church by the washing of water in the word Eph. 5. 26. The inward sealing is by the earnest of Gods spirit Eph. 1. 13. The action of the partie baptized is a certaine stipulation or obligation whereby he binds himselfe to giue homage to the Father Son and holy Ghost This Homage stands in faith whereby all the promises of God are beleeued and in Obedience to all his cōmandements The signe of this obligation is that the partie baptized willingly yeelds himselfe to be washed with water It is not saide in the name of God but in the name of the Father Sonne and holy Ghost to teach vs the right way to know and to acknowledge the true God This Knowledge stands in sixe points all here expressed The first is that there is one God and no more For though there be three that are named yet there is but one name that is one in authoritie will and worship of all three And elswhere men are said to be baptized into the name of the Lord. Act. 10. 48. The second is that this one true God is the Father Sonne and holy Ghost A mysterie vnsearchable The third that these three are really distinct so as the Father is first in order the Sonne the second and the holy Ghost not the first or second but the third The fourth is that they are all one in operation Ioh. 5. 19. and specially in the act of reconciliation or couenant making For the father sends the sonne to be our Redeemer the sonne workes in his owne person the worke of redemption and the holy Ghost applies the same by his efficacie The fift is that they are all one in worship for the Father Sonne and holy Ghost are ioyntly to be worshipped together and God in them The last is that we are to know God not as he is in himselfe but as he hath reuealed himselfe vnto vs in
is incommunicable but only in respect of operation But the very flesh or manhood of Christ is really giuen to the beleeuing heart Ioh. 6. 54 56. By it we receiue eternall life from the godhead and by it God is ioyned to man and man to God The second is that Christ giues his merit and satisfaction to them that beleeue And this satisfaction imputed is the couer wherby our sinnes are couered Psal. 32. 1. and the white robes dipped in the blood of Christ. Reu. 7. 14. Thirdly Christ giues the efficacie of his spirit to make vs conformable to himselfe in holines and newnes of life and thus he makes vs put off the old man and put on the new man created after God in righteousnes and holines Eph. 4. 24. The fourth is that the word preached and the sacraments are as it were the hand of God whereby he exhibits and giues Christ vnto vs with all his benefits Of our receiuing of Christ giuen by God two things must be obserued one is that we must there receiue Christ where God offers and giues him that is in the word and sacraments The second is that faith is our hand wherby we receiue Christ and this receiuing is done by a supernaturall act of the minde whereby we beleeue Christ with his benefits to be ours Ioh. 1. 12. Thus we see how we are one with Christ and Christ with vs. Communion with Christ is when we haue possesse and inioy Christ and his benefits and that is partly in this life and fully in the life to come Of this communion speakes Salomon at large in the Song of songs and Dauid Psal. 45. The vse In that we are to put on Christ we are put in mind to consider our fearefull nakednes What is that Ans. There is a nakednes of creation and a nakednes following the fall The nakednes of creation is when the bodie without all couering is in health full of glorie and maiestie in respect of other creatures Nakednes arising of the fall of man is either inward or outward Inward is the want of the image of God the want of innocencie of good conscience of the fauour of God and affiance in him For these are as it were the couerings of the foule Outward nakednes is when the bodie beeing vncouered is full of deformitie and shame Now that inward nakednes of heart is noted as a speciall euill Gen. 3. 7. Exod. 32. 25. Prou. 29. 18. Reu. 3. 17. we must labour to see and feele this nakednes in our selues For by it we are desormed and odious in the eye of God Secondly we are here put in minde to haue a speciall care of the trimming and garnishing of our soule And for this cause we must put on the Lord Iesus Rom. 13. 14. And that is done two waies First by vncouering our nakednes before God and by praying him to couer it To vncouer our shame is the way to couer it Psal. 32. 1 2 3. The second way is to subiect our selues to the word and spirit of God and to be conformable to Christ both in his life and death It stands vs in hand thus to put on Christ. For the king of heauen hath long inuited vs to the marriage of his Sonne we haue yeilded our selues to be his guests and there is a time when the king will take a suruay of all his guests whether they haue the wedding garment which is Christ himselfe and they which are not clad with this robe shall be cast into vtter darknes We are as naked infants exposed to death Ezech. 16. 7. the merit and obedience of Christ is as swadling clothes and swadling bands If we would then liue we must lappe and infold our selues in them The rather I speake this because in these daies men and women are intoxicated with a spirituall drunkennes or rather madnesse whereby they are alwaies tempering and trifling about their bodies and let their soules lie naked It may be said we haue all put on Christ in baptisme I answer we haue had in England peace and prosperitie this 43. yeares and we haue liued all this while as it were in the warme sun-shine and therfore many of vs no doubt haue worne this garment very loosely Thirdly there is a great temptation arising vpon the consideration of our owne indignitie For when our sinnes come to our remembrance they driue vs from the presence of God and make vs that we dare not pray Now the remedie is this We must come clothed with Christ into the presence of God we may not come in our owne names but we must come in his name and present the merit of Christ vnto the father euen as if we were one and the same person with him Thus shall we be accepted Fourthly it may be demanded what we must doe for our selues in the time of plague famine sword We must put on Christ then shall we walke in safetie in all dangers This garment serues not onely for a couering of our shame but also for protection Isa. 4. 6. And if we be taken away in any common iudgement beeing clothed with Christ there is no more hurt done to vs then to him and he carrieth vs in his brest as if we were part of his bowells Lastly though we be clothed with Christ in baptisme yet we must further desire to be clothed vpon 2. Cor. 5. 4. In this life we are clad with the iustice of Christ 1. Cor. 1. â—0 this is one garment In the life to come we shall be clad with immortalitie This is the second garment to be vpon the former V. 28. There is neither Iewe nor Grecian c. These words as I haue said containe an answer to an obiection which is this If all beleeuers among the Gentiles be children of God and all put one Christ then there is no difference betweene Iewe and Gentile and the prerogatiue of the Iewe is nothing Paul answers thus there be sundrie differences of men in respect of nation condition sexe yet in respect of Christ all are one Moreouer I haue shewed that these words containe the grouÌ„d of the Adoption of the Galatians which is an vnion with Christ whereby all beleeuers are made one with him There remaine other things to be added By occasion of this text two questions are mooued the answer whereof serues much to cleare the meaning of Paul The first is whether Magistracie and gouernment be necessarie in the societies of Christians Ans. Yea Kings and Queens shall be nourcing fathers and nourcing mothers to the Church of God saith the prophet Isai 49. 23. Paul bids vs praie for Kings and all in authoritie that we may line in peace and godlines 1. Tim. 2. 1. The fift commandement Honour thy father c. requires subiection to authoritie and this commandement is eternall Obiect I. All beleeuers are one in Christ therefore there is no subiection among them Ans. Beleeuers are vnder a twofold estate or regiment the first is the Regiment
of this world in ciuill societie the second is the regiment or the kingdome of heauen which stands in iustice peace of conscience ioy in the holy Ghost In the first estate there are sundrie differences of persons that beleeue some fathers and mothers some children some masters and seruants some magistrates and subiects In the second estate there are no outward differences of men but all are members of Christ and all one in him Thus must the text be vnderstood Obiect II. Beleeuers are gouerned by Gods spirit and therefore outward gouernment by magistrates is needlesse Answ. In the visible Church hypocrites are mingled with true beleeuers and they are not gouerned by Gods spirit but by the spirit of the deuill and therefore in respect of them ciuill authoritie is requisite Againe true beleeuers are but in part gouerned by the spirit for the time of this life And for this cause ciuill gouernment is requisite for the ordering of the outward man and for the protection of the Church Obiect III. They that are in Christ are freed from sinne and consequently from subiection which followes vpon sinne Answ. Subiection is either politique or seruile Politicke is when men are subiect for their own good and this was before the fall yeilded by Eve to Adam Seruile subiection when they are subiect for the good of their masters and this onely comes of sinne Againe subiection with ioy was before the fall subiection ioyned with paine and miserie followes vpon sinne Gen. 3. 16. The second question is whether bondage in which some are Lords others bond-men or slaues may stand with Christian religion Answ. It may in the countries where it is established by positiue lawes if it be vsed with mercie and moderation Righteons Abraham had in his owne house bondslaues Gen. 17. 13. God did permit the Iewes to buy the children of the Canaanites Leuit. 25. 45. Paul saith If any man be calied beeing a seruant or bondman let him not care for it 1. Cor. 7. 21. Obiect I. Be not seruants of men 1. Cor. 7. 23. Ans. That is in respect of conscience the subiection whereof must be reserued to God Obiect II. Christians haue libertie by Christ and where libertie is there may be no bondage Answ. Christians obtaine by Christ spirituall libertie in this life and bodily libertie in the life to come Obiect III. Bondage is against the lawe of nature Answ. Against the law of pure nature created in innocencie not against the lawe of corrupt nature the fruite whereof is bondage Obiect IU All are one in Christ therefore the difference of bond men and free-men must cease Ans. All are one in respect of the inward man or in respect of faith and fellowship with Christ but all are not one in respect of the outward man and in regard of ciuill order The sense then of the text is this There are distinctions of men in respect of nation some Iewes some Gentiles in respect of condition some bonde some free some rich some poore some in authoritie some in subiection c. in respect of sexe some men some women yet in Christ Iesus all are euen as one man The vse By this text we may expound another 1. Tim. 2. God would haue all men to be saued that is not all particular persons vpon earth but all kinds For here Paul saith all are one in Christ that is men of all nations of all conditions and of all sexes Againe the name Jewe apposed to Gentiles signifies not onely men of the tribe of Iuda but all circumcized persons of all tribes Rom. 2. 28. and thus it is all one with an Israelite And thus we see howe to expound the place of scripture 2. Chron. 21. 2. where Iehosaphat king of Iuda is called king of Israel The words Iuda and Israel are sometime opposed Iuda signifying the kingdome of the two tribes Iuda and Beniamin and Israel signifying the 10. tribes Sometimes againe they are Synonima and are put one for another as Psalm 114. 1 2. and in this text And Iuda at this time was indeed the true Israel of God and Iehosaphat without any fault in the text as some suppose is truely called king of Israel Thirdly they which are of great byrth and of heigh condicion must be pnt in mind not to be heigh minded nor to dispise them that are of lowe degree for all are one in Christ the obscure and base person hath as good part in Christ as the greatest men that be Therefore we may not swell in pride for outward things The king must not lift vp his hart against his brethren Deut. 17. 20. rich men saith Paul must not be high minded 1. Tim. 6. 17. Iob would not despise the cause of his handmaid Iob. 31. 13. Naaman a great man respected the counsell of his seruants 2. King 5. 13. Fourthly all beleeuers must be on hart and mind 1. Cor. 1. 10. In the kingdome of Christ the wolfe and the lamb dwell together Isai. 11. 6. And good reason for all are on in Christ. And we haue great cause to be humbled when schismes coutentions and differences arise in points of religion For that shewes that hypocrites are mingled with true beleeuers and that we are but in part as yet vnited to Christ. Lastly hence we learne not to hate any man but alwaies to carrie in mind a purpose to doe good to all by thought word and deed and to doe good to men in respect of their names their goods their liues And this wholy mind and purpose must alwaies beare sway in vs. there is no hurt in the mount of the Lord. Isai 1â— 9. Men turne their swords speares into mattocks sithes that are of the kingdom of Christ. Isai 2. 4. because they are one with Christ by the bond of on spirit v. 29. And if ye be Christs then are ye Abrahams seed and heires by promise Before Paul had taught v. 7. 8. 9. that all beleeuing gentiles were the children of Abraham and not the Iewes only Here he returnes to the same point againe and prooues it by a new Argument thus Christ is the seed of Abraham v. 16. and all gentiles beleeuing in Christ are parts of him and one with him therefore they also are children of Abraham and heires of all the blessings of God The intent of Paul in these words is to establish and confirme an argument which before he had vrged in this chapter against patrons of workes in the case of our iustification it may be framed thus As Abraham was iustified so are all they that beleeue in Christ instified for they are Abrâ—â—ams children and succeed him v. 29. but Abraham was iustified by faith without workes therefore all beleeuers in Christ are so iustified Let the Argument be obserued for it makes against the Papist who if he studie till his head and heartake shall neuer answer it In this verse Paul sets down the fruit and banefit that comes by the gift of adoption to
them that beleeue And that is to be children of Abraham and heires of all the blessings of God And therefore learne here one golden lesson namely that the basest person that is if he beleeue in Christ is in the place of Abraham and succeeds him in the inheritance of the kingdom of heauen Some man may say O this is excellent comfort if I might know that I were in the case of Abraham Answ. Thou maist know it certenly if thou wilt doe as Abraham did namely follow the calling of God and obey the Gospel that is subiect thy heart to the commandements of God which bidde thee repent and beleeue in Christ for then all the good things reuealed in the Gospel shall be thine The vse Beleeuers in this world must be content with any estate that God shall lay vpon them For they are heires with Abraham of heà uen and earth In this regard Abraham was content to forsake his countrie and his fathers house and as a pilgrime to dwell in tents to the death Heb. 11. 8 9. Secondly they that beleeue in Christ must moderate their worldly cares and not liue as drudges of the world For they are heires of God and haue a title or right to all good things promised in the couenant Therefore they shall neuer want any good thing that is needfull for them He that hath made them heires will carefully prouide for them Therefore our care must be to doe the duties that belong vnto vs and all other cares we must cast vpon God They in this world that are borne to land and liuing are content to liue sparingly and oftentimes very barely with a little vpon hope of further inlargement after the decease of some friends Lastly our speciall care must be for heauen For the things of this world are but trifles in respect The citie of God in heauen is thy portion or childs part Seeke for the assurance of that aboue all things Thus did Abraham Heb. 11. 15 16. CHAP. IIII. 1 And I say that the heire as long as he is a child differeth nothing frō a seruant though he be Lord of all 2 But is vnder tutors gouernors till the time appointed of the father 3 Euen so we when we were children were in bondage vnder the rudiments of the world 4 But when the fulnesse of time was come God sent forth his sonne made of a woman and made vnder the law 5 That he might redeeme them that were vnder the lawe that we might receiue the adoption of sonns 6 And because ye are sonnes God hath sent forth the spirit of his sonne into your hearts which crieth Abba father 7 Wherefore thou art no more a seruant but a sonne and if thou be a sonne thou art also an heire of God through Christ. THese words depend on the former chapter as an answer to an obiection which may be framed on this manner Paul thou saiest that the Iewes before Christ were vnder the law as vnder a schoolemaster c. 3. v. 24. and that we are free from the same schoolemaster v. 25. beeing children of God and heires by Christ v. 29 but we for our parts thinke our selues seruants vnder the law as well as the ancient Iewes and that they are as well children of God as we To this obiection Paul makes answer in these 7. verses as the very first words import And I say that is whatsoeuer you suppose I say thus And then he propounds the reason of his answer which may be framed thus If the time of our bondage be ended and the full time of our libertie come then are we sonnes and not seruants but the time of our bondage is ended and the full time of our libertie is come therefore we are not seruants but sonnes The maior is omitted because it is manifest The minor is in the sixe first verses the conclusion is expressed in the 7. verse Againe the minor the time of our bondage is ended and the time of our libertie is come is first of all declared by a similitude and then confirmed The similitude is borrowed from the Ciuill law and it may be framed thus Heires in their minoritie liue in subiection to Tutors and gouernours but when they are of riper yeares at the appointment of their parents they are at their owne libertie Euen so the people of God before Christ were in their infancie vnder the law as vnder a Tutor but when the fulnes of time was come which God had appointed they entred into the fruition of their libertie The first part of the similitude is expressed in the 2. first verses and the second in the 3. and 4. Againe the minor is confirmed by two reasons The first is this Your libertie is procured by Christ therefore the time of your libertie is come This reason is in the 4. and 5. verses The second reason is taken from the signe You haue receiued the spirit of adoption therefore the time of your libertie is come v. 6. Of these points in order First where he signifies that the father hath authoritie to dispose of his child This is the law of nature and the law of nations Paul saith Col. 3. 20. that children must obay their parents in all things When the deuill had obtained libertie to afflict Iob in all things that belonged to him saue his person he destroied his children Iob 1. 12. 18. And this shewes that the children in respect of their bodies are the goods of their parents In this respect the Iewes were permitted to sell their children Exod. 21. 7. And so sacred a thing was the authoritie of the parent that he which rebelliously despised the same was put to death Deu. 21. 21. This authoritie shewes it selfe specially in two things in the marriage and in the calling of the child In the marriage of the child the parent is the principall agent and the disposer thereof Deuter. 7. 3. Exod. 34. 16. 1. Cor. 7. 38. Where obserue that the commandement touching the marriage of the child is giuen not to the child but to the parent and the parent hath authoritie by the saide commaundement to giue and bestow his child and to take wiues to his sonnes Thus Abraham tooke a wife for Isaac and Isaac suffered himselfe to be disposed at the appointment of his father For a more full declaration of this authoritie I propound these three questions The first is whether the father may command his childe to marrie Ans. Presuppose two things one that the commandement is without compulsion the second that the father knowes what is for the good of the child then I answer that he may command his child to marrie and to marrie a person thus or thus qualified Thus Isaac commanded Iacob to marrie in the house of Laban Gen. 28. 1 2. and Iacob obaied Now whether a father may command his child to marrie this or that person I doubt and therefore suspend The second question is whether parents may make voide the contract secretly
thy selfe vnder the curse of the law and for thine offences by it bound ouer to euerlasting death If thou should est be proclaimed an Outlaw or a writ of rebellion should be serued on thee it would make thee at thy wits ende Now behold the law proclaimes thee a traytour and rebell against God through heauen and earth The law shuts heauen against thee it sets hell and death wide open for thee and it armes all the creatures of God against thee Therefore it stands thee in hand to looke about thee and to flie from the sentence of the lawe to the throne of grace for mercie and forgiuenes It hath bin the fashion of all holy men to acquaint themselues with this one lesson that they were by nature vnder the law specially then when they were to humble themselues in the presence of God Daniel in his praier ascribes shame and confusion to himselfe Dan. 9. according to the voice and crie of the law and the prodigall sonne confesseth that he had sinned against his father and against heauen and that he was vnworthy to be accounted a child of God according to the law iudging and condemning himselfe The third point is what is the price wherby men are bought or redeemed from vnder the law Ans. The obedience of the Sonne whereby he stood in subiection to the law for vs as Paul signifies in the words immediatly going before It may be said how can the obedience of one man be a price of redemption for an other I answer we must consider Christ not as a meere man but as God-man and by this meanes his Obedience is of infinit merit and efficacie Againe we must consider him not as a priuate but as a publike person representing all the Elect in his obedience to his father And by this meanes his Obedience ferues for all that beleeue in him Againe it may be alledged that the law saith Thou shalt loue thou shalt not lust c. And the soule that sinnes that soule shall die Ezech. 18. 20. And a man shall not redeeme the life of his brother Psal. 49. 7. Ans. The law requires that euery man performe obedience and make satisfaction in his owne person and the law knows no other obedience But this must be considered that the law is but one part of the reuealed will of God and that the Gospel is an other distinct part reuealing more then the law euer knew And the Gospel teacheth a Translation of the law in respect of obedience from our persons to the person of the Mediatour and thereby it addes an Exception to the law The fourth point is who are partakers of this Redemption Ans. They which see and feele and bewaile their condition that they are vnder the law and flie from the sentence thereof to the throne of grace for mercie Christ came to saue sinners Matth. 9. that is such as are conuicted by the law and know themselues to be sinners He offers ease to them that trauell and are heauie laden Matth. 11. 28. He preacheth deliuerance to captiues Luk. 4. 18. Here we are to bewaile the miserie of our people that know not themselues to be vnder the law nay they loue and delight to be vnder it For they alleadge for themselues that they say their praiers duly and truly that they meane well to God-ward and deale truly with men and therfore they thinke God will haue mercy on them and haue them excused for all their offences The last point is what benefits arise of this deliuerance from vnder the law Ans. They which turne to God and beleeue in Christ reape foure benefits hereby The first is that no sinne shall haue dominion ouer them Rom. 6. 14. Here marke by the way that they which are in Christ cannot wholly fall from grace For they which wholly fall away are vnder the dominion of sinne The second is that God will accept the indeauour to obay for obedience because they are freed from the rigour of the law Read Malac. 3. 17. The third is that they haue libertie to liue and serue God without feare of damnation or any other euill Luk. 1. 74. The last is that afflictions cease to be curses and are turned to blessings and for this cause they are delaied and qualified for the good of them which are afflicted Psal. 89. 32. J will correct them that offend with a rodde but I will not take my mercie from them Prou. 3. 11. Grieue not for the correction of the Lord for he loueth whome he correcteth Ierem. 10. 24. Correct vs in iudgement and powre forth thy wrath vpon the nations that haue not knowne thee This must teach men that professe or teach Christ not to be discouraged when they are abused railed on slaundered or cursed For if they be from vnder the law and so from vnder the sting of a guiltie conscience nothing shall hurt them They must be content for a while to suffer the snatches and bitings of the deuill for in the ende his head shall be bruised in peeces To ende this point it may be said if we that beleeue be not vnder the law then we may liue and die as we list Ans. We are free from the law as a yoke but not free from it as it is the rule of obedience and good life And because we are freed from the bondage of the law therefore we must be a law to our selues we must be voluntaries Psal. 110. 4. without constraint freely yeelding subiection to the will of God and not for feare of hell and the last iudgement The third and last degree is the Fruition of adoption in these words that we might receiue the adoption of sonnes Here two questions are to be considered The first is How the Church of the new Testament is saide to receiue the adoption which was before receiued in the old Testament Ans. In scripture a thing is often said to be done when it is done more fully and plentifully Christ tells Nathanael that he shall see heauen open Ioh. 1. 51. that is more plainly opened For it was not shut in the old Testament And the holy Ghost was not yet Ioh. 7. 39. that is in the full measure And the way into the Holiest was not open while the Tabernacle was standing Hebr. 9. 8. that is plainly made manifest And in this place Beleeuers of the new Testament receiue the Adoption because they receiue it in a more full and plentifull manner in that the spirit of children is powred forth vpon them in larger measure whether we regard Illumination or the gifts of regeneration This must teach vs that liue in these latter daies to put on the condition of sonnes and daughters of God in reuerence obedience and thankefulnes Butalas among the multitude it is farre otherwise For the most liue euen as Atheists in ignorance according to the lusts of their owne hearts The faith and repentance which they professe is but Ceremoniall faith and Repentance The second question
gift of illumination faith regeneration life sense and motion are the gifts of the spirit and so are ciuill vertues but the sending of the spirit is onely in respect of such gifts as are bestowed in the Church in the receiuing of which the spirit is acknowledged The place or mansion of the spirit is the heart that is the minde will and affection The heart is the very sinke of sinne yet that doth the spirit choose for his abode Hence we learne 1. That the beginning of our newe birth is in the heart when a newe light is put into the minde a newe and heauenly disposition into the will and affection 2. The most principall part of our change or renouation is in the heart where the spirit abides The end of all teaching is loue out of a pure heart good conscience and faith vnfained 1. Tim. 1. 5. 3. The beginning and principall part of Gods worship is in the heart He that serues God in the righteonsnesse of his heart in peace and ioy in the Holy Ghost is accepted Rom. 14. 17. 4. In our hearts no wicked or carnall thought will desire or lust must raigne but onely Gods word and spirit For thy heart is the house where the spirit dwels and he must be Lord of his owne house 5. Aboue all things keepe watch and warde about thy heart and fill it with all good cogitations desires that it may be a fit place of intertainment for the spirit who is as it were an Embassadour sent from the great God vnto thee The last thing is the office of the spirit which is to make beleeuers Crie Abba Here I consider 4. things 1. The meanes whereby this Crie is caused 2. The nature of it 3. To whome it is directed 4. The manner of direction For the first in the effecting or causing of this Crie there are 4. workes of the spirit The first is Conuiction when a man in his iudgement and conscience is conuicted that the scriptures of the Prophets and Apostles are indeed the word of God To this purpose there are many arguments which nowe I omit This conuiction is a common worke of the spirit yet necessarie because much Atheisme lies lurking in our hearts which makes vs call into question euery part of the word of God The second worke is Subiection whereby a man conuicted that the scripture and euery part of it is the word of God subiects himselfe in his heart to the commandement of God which bids him turne to God and beleeue in Christ. And this second is a worke of the spirit of grace proper to the elect The third is the Certificate or testimonie of the spirit which is a diuine manner of reasoning framed in the mindes of them that beleeue and repent on this manner He that beleeues and repents is Gods child Thus saith the Gospel But I beleeue in Christ and repent at the least I subiect my will to the commandement which biddes me repent and beleeue I detest mine vnbeleefe and all my sinnes and desire the Lord to increase my faith Therefore I am the child of God This is the practicall syllogisme of the H. Ghost It is the testimonie of the spirit that we are the sonnes of God it is the earnest of the spirit and the seale whereby we are sealed to the day of our redemption and it containes the certentie ofspeciall faith The fourth thing that followes vpon this Testimonie is Peace of conscience Ioy and affiance in God And from this affiance comes the crying here mentioned whereby euery true beleeuer with open throat as it were cries vnto god the father This doctrine is of great worth it is the hinge vpon which the gate of heauen turnes and therefore to be remembred The vse By this we see a manifest errour in the Popish religion which teacheth that we can haue no other certenty of our saluation in this life but that which is probable or coniecturall that is a certentie ioyned with feare suspicion and some doubting Certentie in respect of God that promiseth feare doubting in respect of our owne indisposition But this doctrine is false For they which are Gods children receiue the spirit crying Abba and this crying argues affiance or confidence in God By faith we haue confidence in God and entrance with boldnesse Eph. 3. 11. and boldnesse is opposite to feare and excludes doubting in respect of our selues Againe by this doctrine we see it is ordinarie and possible for all that beleeue and repent to be certainly assured that they are the children of God For if they haue the spirit of God crying in them as all Gods childrē haue they cannot but perceiue this crie and withall they haue the testimonie of the spirit in them which is the ground of this crie Rom. 8. 16. And seeing this is so we must be admonished to vse all meanes that we may be assured that we are the children of God 2. Pet. 1. Giue all diligence to make your Election sure Paul bids rich men lay vp a good foundation against the time to come 1. Tim. 6. 18. And this foundation must be laide not in heauen but in the conscience God of his mercie hath made a couenant or bargaine with vs that beleeue and repent in this bargaine he hath promised to vs pardon of our sinnes and life euerlasting let vs then neuer be at rest till we haue receiued earnest from the hand of God and haue his promise sealed vnto vs by the spirit in our hearts You will say what shall I doe to be assured that I am Gods child Ans. Thou must examine thy selfe of two things The first is whether thou art conuicted in thy iudgement that the Scripture is indeede the word of God if thou art not yet conuicted then inquire and vse meanes that thou maist indeed be conuicted otherwise all is in vaine Secondly inquire whether thou dost indeed and in good earnest submit and subiect thy will to the cōmandement of God which bids thee beleeue in Christ and turne vnto God For if thou canst say that thou dost will to beleeue and will to repent if thou shew this will indeede in the vse of good meanes if thou condemne and detest thy vnbeleefe and all other thy sinnes thou hast receiued the earnest of the spirit and thou art indeede the child of God And this assurance shall be vnto thee of great vse For it will make thee reioyce in afflictions and it will worke patience experience hope Rom. 5. 5. It will make thee despise this world it will take away the feare of death and kindle in thy heart a desire to be with Christ. Touching the nature of this crie it stands in the desires and groanes of the heart directed vnto God And these desires may be distinguished from all carnall desires by three properties First of all they are in the hearts of them that are turned to God or at the least beginne to turne vnto him For God heareth
because they are not ioyned with a change and conuersion of heart and life Thirdly our desires are to be directed vnto God with importunitie and instancie For the spirit makes vs crie Abba Father that is My father and thy father God requires this importunitie of vs. Luk. 18. 1. It is practised by Dauid Psal. 69. 4. by the woman of Canaan Matth. 15. We must doe as Iacob did wrastle with God and giue him no rest till he fulfil the desires of our hearts and giue vs the blessing And our constant desires and groanes to heauen for mercie shall neuer be in vaine For if we aske any thing according to his will he heareth vs indeede 1. Ioh. 5. 14. Verse 7. These words are the conclusion of the former doctrine of Paul The time of our libertie is come in that your libertie is procured and purchased by Christ and ye haue receiued the spirit of sonnes crying Abba therefore ye are not seruants to the lawe but sonnes of God And from this conclusion Paul deriues a second which is the summe and substance of the whole disputation from the beginning of the third chapter to this place namely that they which are sonnes are also heires not by the lawe and the works thereof but by Christ. This verse is a repetition of the 26. 29. verses of the third chapter therfore I will not stand any lōger in the hādling of it One thing is to be obserued namely the change of the number Paul said before ye are sonnes here he saith thou art a sonne And this he doth to teach vs that they which turne to God beleeue in Christ must be assured that they are the sonnes and heires of God Paul hath set downe immediately before the infallible signe whereby a man may knowe himselfe to be the childe of God therefore in the next words he saith therefore thou art the sonne of God Saint Iohn saith these things we write vnto you that beleeue that ye may know that ye haue life euer lasting 1. Ioh. 5. 13. Thus must euery beleeuer apply the Gospell and the benefits thereof to himselfe The meditation of this point serues greatly to sweeten all crosses vnto vs for if we know that we be Gods children that is comfort enough and we may then assure our selues that in euery crosse God comes vnto vs as a father Again this meditation works a contentation in euery losse For if thou be the childe of god thou canst haue no great losse For all things are thine thou Christs and Christ Gods 1. Cor. 3. 22. Lastly this meditation must stirre vp in vs a care to lead a heauenly and spirituall life 1. Ioh. 3. 3. that we may be like our eldest brother Christ Iesus v. 8. But euen then when yee knew not God ye did seruice vnto them which by nature are not Gods v. 9. But nowe seeing ye know God or rather are known of God how turne ye againe vnto impotent and beggarly rudiments whereunto as from the beginning ye will be in bondage againe v. 10. Yee obserue daies and moneths and times and yeares v. 11. I am in feare of you least I haue bestowed labour on you in vaine Here Paul returnes againe to the principall conclusion of the whole Epistle which is on this manner If I Paul be called to teach and my doctrine be true ye haue done euill to reuolt from it to another Gospel but I am called to teach and my doctrine is true this Paul prooued in the first second and third chapters Therefore ye haue done euill to reuolt from my doctrine This conclusion he propounded before and here againe he repeates it and withall amplifies it two waies First by setting downe the particular matter of the reuolt and Apostacie of the Galatians v. 9 10. ye returne to impotent rudiments ye obserue daies and times Secondly he sets downe the greatnesse of their reuolt first by comparison thus Once ye serued false gods but there is some excuse of that offence because ye did not know God but that ye haue returned to the Rudiments of the world there is no excuse of it for ye then knewe god or rather were known of god Againe he sets forth the greatnesse of their reuolt by the effect v. 11. It makes me feare least I haue lost my labour among you Here Paul sets downe a threefold estate of the Galatians their estate in Gentilisme before their conuersion their estate in their conuersion and their estate in the Apostasie Their estate in Gentilisme stands in two things Ignorance of God then ye knew not God Idolatrie or superstition ye serued them which are not Gods by nature Touching their ignorance of God it may be demaunded how they can be said not to know God whereas Paul saith that which may be known of God is made manifest vnto the Gentiles Rom. 1. 20. and that God did not leaue himselfe without witnesse Act. 14. 17. Answ. Knowledge of God is twofold Naturall or reuealed knowledge Naturall is that which all men haue in their minds by the light of nature which also they may gather by the view and obseruation of the creatures This knowledge hath two properties The first it is imperfect because by it we know some fewe and generall things of God as namely that there is a God and that he is to be worshipped c. In this respect this knowledge is like the ruines of a princely pallace Againe it is weake because it serues onely to cut off excuse and it is not sufficient to direct vs in the worship of God Nay when by it we beginne to set downe the worship of God we then runne headlong into superstition and vanitie Reuealed knowledge is that which is set downe in the written word whereby we may knowe what God is in himselfe and what he is to vs namely a father in Christ giuing pardon of sinne and life euerlasting This knowledge the Gentiles altogether want nay by reason of the blindenes and impotencie of their minds they iudge it foolishnesse Thus then in effect though the Gentiles by nature know some things of God yet doe they not knowe God as he will be known of vs. Againe it may be demaunded whether this ignorance be a sinne in the Galatians Answ. Yea. For all men are bound to know God by the first commandement And this ignorance is a want of the image of God in the minde Col. 3. 10. And euery defect of the image of God is a branch of originali sinne And vengeance is the punishment of this sinne 2. Thess. 1. 8. It may be obiected that Paul here excuseth the Galatians by their ignorance Answ. It excuseth à tanto non à toto that is the degree and measure of the sinne and not the sinne it selfe Luk. 12. 48. Againe it may be said that this their ignorance is inuincible because as the Gentiles doe not know God so they cannot know him Ans. That they cannot know him it is not Gods
Gods Church or kingdome in which first comes the husbandman and sowes good seede and then after comes the deuill with his tares Matth. 13. 24. and all this is euident in the Church of Galatia first planted by Paul and then seduced by false teachers The third thing is that Paul preached bearing about him the triall of God This triall is a worke of God whereby he discouers vnto vs and to the world either the grace or the corruption of our hearts Thus God tried Abraham Hebr. 11. 17. the Israelites Deut. 6. 1. and Ezechias 2. Chron. 32. 31. and Paulin this place The vse We must not thinke it strange when we are afflicted any way Nay we must looke for trialls and be content when they come 1. Pet. 4. 12. Iam. 1. 2. We are either gold in deede or gold in shew if in deede we must be cast into the furnace that we may be purged if we be gold in appearance we must againe into the furnace that we may be knowne what we are The best vine in the vinyard must be lopped and cut with the pruning knife that it may beare the more fruit Ioh. 15. Againe we must take heede least there be any hidden corruptions raigning in our hearts and we must labour to be indeede that which we appeare to be For we must be tried by God and then that which now lies hidde shall be discouered to our shame Lastly we must looke to it that there be soundnes of grace in vs that we may be able to beare the trialls of God and shew forth some measure of faith potience obedience The first signe of Reuerence in the Galatians is that they did not despise Paul in his base condition This is a matter of commendation in them and it is to be followed of vs. And he is a blessed man that is not offended at Christ Math. 11. 6. The second signe of reuerence is that they receiued Paul as an angel of God or as Christ Iesus Here first we must distinguish betweene Pauls person and his doctrine or ministerie And he is said to be receiued as an angel or as Christ because his doctrine was receiued euen as if an angel or Christ had deliuered it Secondly we must put a difference betweene an Apostle and all ordinarie pastours and teachers And to be receiued as an angel or as Christ properly and simply concerns Paul and the rest of the Apostles For to them it was said it is not you that speake but the spirit of the father in you Math. 10. 20. Againe he that heareth you heareth me he that despiseth you despiseth me Luk. 10. 16. The Apostles were called of God immediately taught and inspired immediately and immediately gouerned by the spirit both in preaching and writing so as they could not erre in the things which they deliuered to the Church and therefore they were to be heard euen as Christ himselfe As for other ordinarie teachers they are in part and in the second place to be heard as angels and as Christ so farre forth as they follow the doctrine of the Apostles Thus are they also called the angels of the couenant Math. 2. 7. And Embassadours in the stead of Christ 2. Cor. 5. 21. Here Paul notably expresseth the Authoritie and honour of an Apostle which is to be heard euen as Christ himselfe because in preaching he is the mouth and in writing the hand of God This authoritie is to be maintained and the consideration of it is of great vse The Papists say we know the scripture to be the word of God by the testimonie of the Church but indeede the principall meanes whereby we are assured touching the truth of Scripture is that the books of scripture were penned by men whose writings and sayings we are to receiue euen as from Christ himselfe because they had either Propheticall or Apostolicall authoritie and were immediately taught and inspired in writing and all this may be discerned by the matter for me and circumstances of the foresaid books Secondly they are to be blamed that call the Pope the spouse of the Church and Christ by annointment as Bernard did for thus is he more then an Apostle Thirdly here we see the goodnesse of God that doth not speake to vs in his maiestie but appoints men in his stead who are his embassadours to beseech vs to be reconciled to him Fourthly there must be fidelitie in teachers because they stand in teaching in the stead of Christ and therefore must onely deliuer that which they knowe to be the will of Christ. Fiftly They must haue a speciall care of holinesse of life because they speake in the name and roome of God Read Leuit. 10. 2. Sixtly the people are to heare their teachers with all reuerence euen as if they would heare the very angels of God or Christ himselfe Seauenthly the comfort of the Ministerie is as sure and certen as if an angel came downe from heauen or Christ himselfe to comfort vs so be it we doe indeed truely turne to God and repent Vers. 15. What was your felicitie that is you esteemed it to be your felicitie that you receiued me and my doctrine Ye would haue plucked out your eies and haue giuen them to me a prouerbiall speech signifying the speciall loue of the Galatians to Paul so as nothing which they had could be to deare for him If it had bin possible this he saith because no mā can pluck out his eie to doe another man good or thus no man can possibly giue his eie and the sight thereof to another In these words Paul sets downe the third signe of the loue and reuerence which the Galatians shewed to him and that is that they thought themselues happie by reason of Pauls Ministerie and would haue parted with their owne eies for his good Hence we learne that there is a felicitie after the time of this life and that is to receiue and imbrace the doctrine of the Gospell So saith Christ else where Luk. 8. 21. and 11. 18. Math. 7. 26. True happinesse stands in our reconciliation with God in Christ. And this reconciliation is offered and giuen vs on gods part by his word and promise and it is receiued of vs when we turne to God and by faith rest on the said promise To be in Gods kingdome is happinesse and this is the kingdome of God when we resigne our selues in subiection to his will and word The preaching of the word is the key of this kingdome Matth. 16. 19. and when it is receiued into our hearts by faith heauen is set open vnto vs euen in this life Ioh. 1. 51. The Philosophers therefore haue erred that place our happinesse in honours riches pleasures or in ciuill vertue Secondly our common people are deceiued who thinke because they deale truely and iustly before men that they are in as good a case as they that heare all the sermons in the world as though true happinesse stood in ciuill conuersation
not the Papist which addes tradition to the scripture And for affection we suffer our selues to be limited by the doctrine of repentance and new obedience Secondly I answer that the church of Rome vseth false meanes of Limitation For it teacheth that for opinion we must captiuate our senses to the determination of the church by beleeuing as the church beleeueth though it be not knowne what the church beleeueth And it limits affection by auricular confession and by canonicall satisfactions meere inuentions of men The fourth motiue The Romane religion drawes the multitude Ans. It drawes them indeede because it is a naturall religion but it doth not turne them from darknes to light from death to life Secōdly I answer that Antichrist in his comming shall draw the multitude 2. Thess. 2. 9. The fift motiue There were neuer but two alterations of religion One in the daies of Elias the other in the daies of Iohn the Baptist. Ans. I will shew a third Paul saith that before the ende there shall be a departure 2. Thess. 2. and this departure is generall in all nations Reuel 13. 16. and after a thousand yeares there shall be the first resurrection Reuel 20. 5. and this resurrection is the reuiuing and the restoring of the Gospel after long ignorance and superstition The sixt motiue The church of Rome hath a Iudge to ende controuersies we haue none Ans. Christ is our Iudge and the scripture is the voice of this iudge determining all things pertaining to saluation fully and plainly to the contentation of any conscience The seauenth motiue The Romane religion is sutable to ancient Tradition Ans. It is contrarie For it abolisheth the second commandement touching Images and the tenth touching lust And it ouerturneth sundrie Articles of faith For it abolisheth one of the natures of Christ by the reall presence and his three offices by ioyning partners and associates with him To these seauen I adde three other The eight motiue then is this Our Ministers they say tooke vnto themselues new callings and consequently that we are but schismatikes Ans. The offices of the first restorers of the Gospel were ordinarie and their vocation to the said offices was ordinary for they were all either Priests or Schoole doctors It may be saide that they departed from their callings I answer they departed onely from the common abuse of their callings which they restored to their right vse The ninth motiue The church of Rome hath true baptisme and therefore it is a true church Ans. Baptisme in the Papacie pertaines not to it but to another hidden church in the middest of the Papacie as the light in the lanthorne pertaines not to it but to the passenger Secondly though the church of Rome hold the outward baptisme yet doth it ouerturne the inward which stands in the iustification of a sinner by imputation of the obedience of Christ. Thirdly baptisme seuered from the preaching of the Gospel is no marke of a church Circumcision was vsed in Samaria and yet they were no people of God Hos. 1. 9. The tenth motiue The church of Rome hath antiquitie and succession from the Apostles Ans. They are no markes of the church vnlesse they be ioyned with propheticall and Apostolicall doctrine The kingdome of darknes hath also antiquitie succession vniuersalitie and vnitie Now then we are to hold the church of Rome as a stepmother nay as a professed harlot shee is no mother of ours For the Lord saith Come out of her my people Reuel 18. Let vs therefore come to the true answer The catholike Church our Mother is to be sought for and to be found in the true visible churches the certen markes whereof are three The preaching of the word of God out of the writings of the Prophets and Apostles with obedience Ioh. 10. 28. Eph. 2. 20. True inuocation of God the father in the onely name of Christ by the assistance of the spirit Act. 9. 14. 1. Cor. 1. 2. the right vse of the sacraments baptisme and the Lords supper Math 28. 18. And by these shall we finde the true Church of God in England Ireland Scotland Germanie France c. Againe in that the Church is called our Mother the Papist gathereth that her commandements must be obaied Prov. 1. 8. and therefore in their Catechismes beside the commandements of God they propound the commandements of the Church But I answer that the precepts of the father and the mother must be one and then the mother must be obaied The Church is called the mother of vs all that is of all true beleeuers Hence it follows that wicked men are not members of the catholike Church as Popish doctors erroniously teach for then the church shall be a mother not onely to the children of God but also to the children of the deuill Lastly in that the church is our Mother we are taught that we must despise our first birth and seeke to be borne againe vnto God and sucke the brest of our mother feeding on the milke of the word Psal. 45. 11. 1. Pet. 2. 2. Thus to be borne a member of the new Ierusalem is a great priuiledge Psal. 87. 5. Reuel 3. 12. 27 For it is written Reioyce thou barren that bearest no childrē breake forth and crie thou that trauelest not for the desolate hath many more children then shee which hath an husband These words are the testimonie of the Prophet Isa c. 54. 1. and they are brought to prooue that which Paul said in the former verse that the Catholike Church is the Mother of vs all that is not onely of the Iewes but also of all beleeuing Gentiles In the words I consider the preface to the Testimonie and the testimonie it selfe The preface It is written where two points are to be considered The first is who saith Jt is written Ans. The Apostle Paul whose authoritie was diuine and infallible because he was led into all truth by the spirit of God so as he could not erre in deliuering doctrine to the church And yet for all this he followes the rule of the written word And his manner was so to doe Act. 26. 22. This shewes the shamelesse impudencie of the church of Rome which takes to it selfe an absolute power of iudgement in all matters without and beside the scripture yea a power to iudge of the scripture it selfe and of the sense thereof without the helpe of scripture vpon a supposed infallible assistance of the spirit The second point is In what question saith Paul It is written Ans. In a controuersie betweene him and the false Apostles touching the iustification of a sinner This shewes that the scripture it selfe is the meanes to determine and decide controuersies There was for this purpose in the old Testament the liuely voice of God vttered in the Oracle at the Mercie seat but in the new Testament there is no such voice of God but the written word is in stead thereof to the ende of the world And therefore
see the fidelitie of Paul if he had sought himselfe his honour profit or pleasure he would not haue taught any doctrine that should haue caused persecution The like minde must be in all teachers nay in all beleeuers who are to receiue the Gospel for it selfe without respect to honour profit or pleasure Paul addes further in way of defence that the scandall of the crosse was not abolished Hence it followes that the Gospel must be preached though all men be offended God must not be displeased though all men be displeased Act. 5. 29. Indeede Christ pronounceth 〈◊〉 woe against them by whome offences come but that is meant of offences giuen and not of offences taken of which Christ hath an other rule Matth. 15. 14. Let them alone they are the blind leaders of the blind Againe by the offence of the Iewes we see the mind of men who cannot be content with the death and passion of Christ vnlesse they may adde workes or something els of their owne for their iustification and saluation Thus doe the Papists at this day and the like doe many of the ignorant people among vs that will be saued by their good dealing and their good seruing of God Touching the imprecation in the 12. verse three questions are to be propounded The first is whether Paul did well thus to curse his enemies I answer yea for first we must put a difference betweene the priuate cause of man and the cause of God Now Paul accurseth the false Apostles not in respect of his owne cause but in respect of the cause of God and not as his owne enemies but as the enemies of God Secondly we must distinguish the persons of euill men Some are curable and some againe are incurable of whose saluation there is no hope Now Paul directs his imprecation against persons incurable And he knew them to be incurable by some extraordinarie inspiration or instinct as the Prophets and the rest of the Apostles did in sundrie cases and hereupon he curseth sometime euen particular persons as Alexander the copper-smith 2. Tim. 4. 14. Thirdly we must distinguish the affections of men Some are carnall as rash anger hatred desire of reuenge c. some againe are more spirituall and diuine as a zeale of Gods glorie and of the sâ—â—tie of Gods church Now Paul in pronouncing the curse is not carried with a carnall affection but with a pure zeale of Gods glorie and with the same spirit by which he penned this Epistle The second question is whether we may not curse our enemies as Paul did Ans. No for we haue not the like spirit to discerne the persons of men what they are and our zeale of Gods glorie is mixed with many corrupt affections and therefore to be suspected We in our ordinary dealings haue an other rule to follow Matth. 5. blesse and curse not If we dare goe beyond the limitts of this rule we must heare the speach of Christ ye know not of what spirit ye are Luc. 9. 55. The third question is how we should vse the imprecations that are in the psalmes of Dauid as Psal. 109. and in other places of scripture Ans. they are to be directed generally against the kingdome of the deuill and they are further to be vsed as Prophecies of the holy ghost comforting his Church and procuring a finall sentence vpon the enemies of God The word which is translated disquiet is to be considered for it signifies to put men out of their estate and to driue them out of house and home as enemies doe when they sacke and spoile a towne By this we se that the doctrine of iustification by workes or by the law is a doctrine full of danger and peril because it puts men out of their estate in Christ and berâ—aues them of their saluation in heauen Therefore let all men flie from the religion of the Papist as if they would flie from an armie of Spaniards or Turkes Contrariwise they that would prouide well for themselues and their posteritie and plant themselues in a good estate must take this course They must coÌ„sider that there is a citie of God in heauen the gates and suburbes whereof be vpon earth in the assemblies of the Church that this citie hath many roomes and habitations many liberties that the law wherby this citie is ruled is the whole word of God specially the doctrine of the Gospell In this citie is all happines and out of it there is nothing but woe and misery Enter therfore into the suburbes of this citie of God as ye professe the Gospell so subiect your mindes and consciences and all your affections to it and be doers of it in the exercise of faith repentance new obedience Thus shall you haue a good estate in Christ ioyfull habitation in heauen 13. For brethren ye haue bin called to libertie only vse not your libertie as an occasion to the flesh but by loue serue one another The first part of the Epistle touching the faith of the Galatians is ended and here beginnes the second part touching good life and it continues from this verse to the 11. verse of the sixt chapter In it Paul doth 2. things first he propounds the summe of his doctrine then after makes a particular declaration of it The summe of all is propounded in this 13. v. in which Paul first setts downe the ground of all good duties and then 2. maine rules of good life The ground is in these wordes brethren ye haue bin called to libertie And it must be noted that as these wordes are the foundation of that which followes so are they also the reason of that which goes before and therefore Paul saith for brethren c. The 2. rules are in the words following One in these vse not your libertie as an occasion to the flesh the other in these doe seruice one to another by loue In the ground of all good duties namely the calling to libertie 4. things are to be considered 1. who calls 2. who are called 3. what is the calling of God 4. why it is here mentioned by Paul To the first who calles I answer God the father in Christ by the spirit for he is absolute Lord of all his creatures therfore he may call out of the kingdome of darknes into his owne kingdome whome he will And it is God alone that calleth the things that are not as though they were Rom. 4. 17. The second is who are called Ans. All they that any waie answer the calling of God for Paul saith indifferently of all the Galatians that they were called Now men answer the calling of God some in profession some in heart some in both And all these are said to be called yet with some difference The calling of God is directed first of all and principally to the Elect and then in the second place it pertaines to them which are not Elect because they are mixed in societie with the Elect. And hence
religion in the exercises of faith repentance new obedience Thus did Abraham Gen. 17. and Iosua c. 24. They that doe not first of all consent in Christ cannot consent among themselues Secondly it must be obserued that a familie is the schoole of God in which he will exercise our faith inuocation loue patience long-suffering c. And there is more vertue to be seene in the well ordering of a familie then in the pretended holines of Monkish cloisters Thus we see how we are to maintaine the vnitie of the Spirit in the bond of peace For the better inforcing of this dutie Paul Eph. 4. 4. giues seauen reasons one bodie one spirit one hope of eternall life one Lord one faith one baptisme one father of all It may be said we are at peace what needes all this adoe Ans. The peace of many is peace in drunkennes called good fellowship peace in prophanes and wickednes This is the deuils peace where he beares the sway The peace of which I now speake is in the Lord and in the true worship of God of which read Isa. 2. where men are saide hand in hand to goe vp to the Mountaine of the Lord that they may heare his will and ioyntly obay it 16. Then I say walke in the spirit and ye shall not fullfill the lust of the flesh The scope Here Paul returnes to the first rule v. 13. and shewes the waie how it is to be obserued thus If ye walke in the spirit ye shall not fullfill the lustes of the flesh and when the lusts of the flesh are not fulfilled there shall no occasion be giuen to the flesh by the vse of Christian libertie The words containe two parts a Rule walke in the spirit the benefit that comes by the rule ye shall not fullfill the lustes of the flesh In the rule I consider two things what is the spirit and what is walking The spirit is the gift of regeneration lost by Adam restored by Christ. I say it is a gift and this gift is termed by the name of the spirit because the spirit worketh it immediatly in vs from the father and the sonne Againe I say it is a gift of regeneration to make a distinctiō bewteene it ciuill vertue For there is a gift of regeneration which mortifies corruption and a gift of restraint which serues only to keepe in corruption Of this second kind are all ciuill vertues in naturall and heathen men and not of the first Ioseph is chast and so was Xenocrates Iosephs chastitie is a part of regeneration and proceedes from the spirt here mentioned but the chastitie of Xenocrates is not so proceeding only from the generall prouidence of God and not from the spirit of Sanctification The like I say of all other ciuill vertues More plainly The spirit is a Diuine nature qualitie or cōdition whereby we are made conformable to Christ in righteousnes and holines The spirit hath fiue properties The first that it is a rich and liberall grace of God For it containes in it the seede of all vertues and all necessarie graces of God because it comes in the roome of originall sinne which containes in it the seedes of all vices or sinnes The second is the largenes of it for this spirit is in all the powers of them that are regenerat that is in the mind conscience will affections and in the sensuall appetite 1. Thes 5. 23. And he that is sanctified in on part is sanctified in all Hence it followes that they which haue plentie of illumination without change of affection and life are indeed carnall and not spirituall The third propertie is sinceritie for the grace of God is without falsehood or guile Psal 32. 1. hence ariseth the difference betweene the Godly man and an hypocrite betweene the workes of nature and the workes of grace There are men that in distresse desire the assistance fauour of God and they do it without the spirit of God for they do it deceitfully desiring Gods fauour not for it selfe but in respect of some euill from which they would be deliuered as the Mariners in Ionas and Pharao did Againe there are men that mourne for their sinnes without the spirit of God For there is much falsehood in their mourning because they mourne for sinne in respect of the punishment thereof and not in respect of the offence of God Lastly there are that pretend a loue to God and yet want the spirit for they loue God in respect of his benefits as Saul loued God for a kingdome such loue is mercenarie a worke of nature whereas the loue which is from the spirit makes vs loue God for himselfe The fourth propertie is excellencie for the spirit of grace in Christians is more excellent then the grace of creation in two respects First in respect of the beginning thereof For the spirit is from Christ the second Adam both God and man the grace of creation should haue beene conuayed vnto vs from the first Adam but a meere man if he had stood Secondly in respect of constancie for God gaue to Adam the will to perseuere if he would he giueth further to beleeuers both the wll to perseuere and the deed The fifte propery is liuelines whereby the spirit is effectuall in operation Elihu saith that the spirit compelled him and was in him as a vessell of new wine which must haue a vent Iob 32. 19. Of the operation of the spirit I deliuer three things The first that the spirit workes in and by the word of God which therefore is called the Ministerie of the spirit 2. Cor. 3. 6. The second that the spirit worketh by certaine degrees The first degree and the very first beginning of his diuine operation is to make vs feele in what great neede we stand of Christ to desire to be recōciled and turned vnto God This is the first motion of the spirit in vs and they which want this haue nothing as yet of the grace of God in them The third that the whole worke of the spirit may be reduced to three actions The first is to cast downe euery thing in vs that exalts it selfe against God 2. Cor. 10. as namely to beat downe erronious reason and rebellious affection and to put a man out of heart with his chiefe deligtes and with his owne selfe The second action is to kindle in our hearts a care and desire of reconciliation with God in Christ hence the spirit is called the spirit of grace and supplication Zach. 12. The third action is to write the law in our hearts and that is done by putting a new light of knowledge into the minde and new inclinations into the will and affections Thus much of the Spirit Walking in the spirit is to Order our liues according to the direction and motion of the spirit For as the spirit renewes our nature within so it makes vs to change and renew our actions in three respects First it makes
workes and to approoue them How we are to prooue our workes by taking triall and examination of them I haue already shewed in the former verse But we are further to approoue them to God according to Pauls commandement study to shew thy selfe approoued vnto God 2. Tim. 2. 15. and his practise in coueting alway to be acceptable vnto him 2. Cor. 5. 9. This approouing of our works is a soueraigne remedie against ouerweening of our selues for he that alwaise stands vpon his tryall and Gods approbation cannot be puffed vp with self loue of himselfe or selfe-liking of his own works but rather humbled with the consideratiō of Gods absolute iustice and his owne imperfections and so stirred vp with greater diligence to worke out his saluation with feare and trembling Nowe we shall approoue our workes vnto God if we obserue these three things First that all our actions specially in the worship and seruice of God be grounded vpon the will word of God not vpon wil-worship or humane inuentiōs otherwise it will be said Who required these things at your hands Secondly that we performe all our actions sincerely and vprightly as in the presence of God with an honest heart and a good conscience as Abimelech protesteth of himselfe Gen. 20. 5. and Hezekiah Isay 38. 3. and Paul Act. 23 1. Thirdly that they alway tend to a good end as the glorie of God Whether ye eate or drinke or whatsoeuer ye doe doe all to the glorie of God 1. Cor. 10 30. and the good of our brethren Let all things be done to edification 1. Cor. 14 26. It may here be demaunded whether we may not approoue our selues and our actions to men To which I answer that we may ought For although we may not be men-pleasers that is such as frame and temper our actions and our speeches so as they may alway be pleasing to the corrupt humours and wicked affections of men for then we were not the seruants of God Gal. 1. 10. Yet we are to please them in that which is good to edification Rom. 15. 2. 1. Cor. 10. 33. And Christ cōmandeth that our light should so shine before men that they may see our good works And Paul biddeth vs to procure honest things in the sight of all men And whatsoeuer things are true and honest and iust and pure whatsoeuer appertaine to loue and are of good report we must thinke on them and practise them Phil. 4. 8. Yet we must seeke for the approbation of men with these cautions First we must so seeke for the approbation of men as that we do not seeke it nor rest in it alone but withall seek to be approoued of God For he that praiseth himselfe and so consequently he that is praised of others is not approoued but he whōe the Lord praiseth 2. Cor. 10. 18. How can ye beleeue saith our Sauiour Christ which receiue honour one of another and seeke not the honour that commeth of God alone Ioh. 5. 44. Secondly we must seeke for the approbation of God in the first place and in the second place to be approoued of men as Christ did for he grew in fauour first with God and after with men Luk. 2. 52. and the Elders who by faith obtained a good report Hebr. 11. 2. read Rom. 14. 18. Thirdly we must neuer looke for the approbation of the multitude or acclamation of the most for that cannot be done without ambition and vaine glorie in seeking popular applause Woe be to you when all men speake well of you Luk. 6. 26. Thus Christ saith He sought not praise of mē For those that are addicted to popular applause and are ouer curious of their credit immoderately seeking to get and keepe a good name with all sorts of men while they seeke for fame they loose a good name in seeking fame from the wicked which is but a shadow and loosing a good name in the opinion of the godly which is the substance Fourthly we must so farre seeke for the approbation of the wicked that we minister no not the least occasion of offence vnto them 1. Cor. 10. 32. Giue no offence neither to the Iew nor to the Gentile but to conuict their consciences and to stoppe their mouths by our godly vnblameable conuersatiō which may be a preparatiue for them against the day of their visitation 1. Pet. 2. 12. Haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of the visitation Fiftly in doing our duties we must not respect the iudgement of the world neither fearing the faces nor the censures of men This was Pauls practise 1. Cor. 4. 3. I passe very little to be iudged of you or of mans iudgement we must goe through good report and euill report 2. Cor. 6. 8. Lastly we must seeke to be approoued of men not so much in regard of our selues as that by this meanes Gods glorie may be more and more aduanced for our light must so shine before men that they may see our good workes and glorifie our father which is in heauen Matth. 5. 16. If we obserue these sixe cautions we may with good conscience seeke to get a good name which will be vnto vs as a pretious oyntment refreshing vs with the comfort of a godly life Prou. 22. 1. Eccles. 7. 3. Thus much of the Remedie The reason followeth And then shall he haue whereof to reioyce in himselfe and not in another The wordes translated to reioyce signifie to glorie which is more then to reioyce There is a double ground of glorying one out of a mans selfe another in himselfe Out of himselfe in God alone Let not the wise man glorie in his wisdome nor the strong man in his strength nor the rich man in his riches But let him that glorieth glorie in this that he vnderstandeth and knoweth me Ier. 9. 23 24. 1. Cor. 1. 31. In himselfe in the comfortable testimonie of a good conscience Our glorying is this the testimonie of our conscience that in simplicitie and godly purenes we haue had our conuersation in the world 2. Cor. 1. 12. The one is glorying before God the other before men The one of iustification the other of holy conuersation for time past and constant resolution for time to come The one in the testimonie of our conscience 2. Cor. 1. 12. the other in the testimonie of Gods spirit witnessing to our spirits that we are the sonnes of God Rom. 8. 16. The first is not meant in this place but onely the second For no flesh can glorie in his presence 1. Cor. 1. 29. It will be said This glorying in a mans selfe is vaine glorie and a branch of pride Ans. It differs from vaine glorie first in the foundation for vaine glorie hath for his ground our owne vertues and gifts considered as comming from our selues
Achan sinned and the people fell slaine before the men of Ai therefore euery man doth not beare his owne entire burden The like may be said of the children of the Sodomits and of the first borne of the Egyptians who bare the burden of their parents sinne Ans. The people were punished for their owne sinnes and so was Dauid albeit not in his owne but in their persons for God punished him in his kind in destroying the people with that fearefull plague in whose great multitude he had gloried so much Indeede their punishment was occasioned by his sinne but caused by their owne for no man though neuer so holy is without sinne and therefore none but deserue punishment nay it is Gods mercie that we are not consumed Lam. 3. 22. And albeit all the infants perished in the Deluge and in the ouerthrow of Sodome and Gomorrha which could neither imitate nor approoue the actions of their forefathers yet their death was deserued For though infants be truly called innocâ—â—ts in regard of actuall sinne yet they are not innocents in regard of originall for from the wombe they carrie a woluish nature which prepares them to the spoile though they neuer did hurt the Scorpion hath his sting within him though he doe not alway strike and though a Serpent may be handled whilst the cold â—ath benummed him yet when he is warmed he will hisse out his venomous poison Mans practise doth cleare God of vniustice in this behalfe in killing the young cubbes as well as the old foxe the wolues whelps as well as the damme Albeit if we speake of their finall estate and come to particulars we are to leaue secret iudgements to God The example of Achan is more difficult seeing that for his sinne 36 of the people were slaine Iosh. 7. 5. and his whole familie rooted out v. 25. who were not consenting to his fact nor guiltie of his sinne Yet something may probably be said in this case First that they were guiltie of this his sinne in part in not punishing theft so seuerely as they ought to haue done which was a meanes to embolden Achan to steale the execrable thing Secondly that priuate good must yeeld to the publike as the life of euery particular person to the generall good of the whole Commonwealth thus souldiours in the warres redeem the publike peace by the losse of their own liues now the manifestation of the glorie of the wisdome power and iustice of God is the publike good of the whole Church therefore mens priuate good euen their liues must giue place to it especially considering he neuer inflicts temporall punishment for the publike good but he respects therein the priuate good of his Elect whome he corrects in iudgement not in â—urie Thirdly howsoeuer Achan did beare the burden of his owne sinne this iudgement might be inflicted vpon them for their good for temporall punishment yea death it selfe is sometimes inflicted for the good of those that are punished as we see in the children of the Sodomits many whereof no doubt were taken away in mercie lest malice should haue changed and corrupted their minds and sometime for the terrour of others to be a warning peece to make them take heede and sometime for both as it may be it was in this particular Fourthly sinne committed by a particular man that is a member of a politike bodie doth after a sort belong to the whole bodie thus the Lord saith that blood defileth the land which caÌ„not be cleÌ„sed of the blood that was shedde therein but by the blood of him that shedde it Numb 35. 33. And thus Achans sinne though not knowne to the people made the whole armie guiltie before God till he was put to death Iosh. 7. 11 12. Lastly if the tithing of an armie for the offence of some fewe haue beene thought lawfull and iust why should the death of 36 men seeme vniust for the sin of Achan especially considering it was to make the people more prouident to preuent and take heede of the like euill If these reasons satisfie not yet let vs rest in this that Gods iudgements are often secret but alway iust See August lib. quaest in Iosh. q. 8. and Calvin in 7. cap. â—osh Obiect UII If euery man must beare his owne burden Dauid shall as well beare the burden of his murthering Vrias by the sword of the children of Ammon as Saul the murthering of himselfe with his owne sword Peter his denying Christ as Iudas his betraying him c. Ans. By the sentence of the Law euery one is to beare his owne burden and to satisfie for his owne sinne in his owne person but the Gospel the second part of Gods word makes an exception which is that they which haue their sinnes set vpon Christs reckening shall not giue account for them againe and those that haue the burden of them laide vpon his shoulders who hath borne our sinnes in his bodie vpon the crosse 1. Pet. 2. 23. shall not beare the burden of them themselues at the last iudgement Therefore true beleeuers which haue Christ their suretie satisfying the rigour of Gods iustice for them shall not answer or satisfie fortheÌ„ themselues for they are freed by him from a threefold burden First froÌ„ the burden of ceremonies so consequently of humane lawes and ordinances which were a yoke as Peter saith which neither we nor our fathers were able to beare Act. 15. Secondly from the burden of miseries and crosses which befall men in this life He doth ease vs of this burden by his word and spirit either in remoouing them away Psal. 81. 7. or in giuing strength and patience to beare them 2. Cor. 12. 9. or in mitigating proportionating them to our strength 1. Cor. 10. 13. Thirdly from the burden of sinne as well originall as actuall in beeing made sinne that is accounted a sinner and made a sacrifice for sinne for vs as also by easing them that are heauie laden in pacifying the perplexed conscience Matth. 11. 28. It will be said if Christ beare the burden of our sinnes euery man shall not beare his owne burden Ans. Both be true and may well stand together for Legally euery man is to beare his owne burden the Law requiring personall obedience or satisfaction or both Euangelically Christ our suretie doth beare the burden of them and satisfie the iustice of God for them 1. Pet. 2. 23. Use. Hence we learne first that no man can pay a ransome for his brother or redeeme his soule from death or satisfie the iustice of God for his sinne seeing that euery man by the tenour of the Law is to beare his owne burden and by the Gospel none can be our suretie but Christ. Secondly here we see the nature of sinne that it is a burden to the soule for it is heauier then the grauell of the earth and the sand of the sea It is a burden to the wicked Angels for it waighed them froÌ„ the
And withall he laies downe two conclusions The first is that in Christ Iesus that is in the kingdome of grace neither circumcision nor vncircumcision are any thing that is are neither acceptable to God nor auaileable to saluation Vnder these two synecdochically comprehending all outward priuiledges and prerogatiues dignities and regalities or whatsoeuer can be named vnder circumcision comprising the preheminence of the Iewe and the profit of circumcision which was much euery way Rom. 3. 1. seeing that to them appertained the adoption and the glory and the couenants and the giuing of the Lawe and the seruice of God and the promises Rom. 9. 4. Vnder circumcision containing the Gentiles with all their wealth wisdome strength lawes pollicie and whatsoeuer is of high account and glorious in the eies of the world All which he exclude and accounts as nothing in respect of regeneration For that which is highly accounted of among men is abomination in the sight of God Luk. 16. 15. Therefore wisedome wealth nobility strength are nothing 1. Cor. 1. 26. Outward callings as to be King or Kaesar Prophet or Apostle Outward actions of fasting almes praier Nay kindred and alliance as to be mother or brother of Christ is nothing for if the blessed virgine had not borne Christ in her heart as she did in her wombe she should neuer haue beene saued Luk. 11. 27 28. if his kinsmen had not beene his brethren by spirituall adoption as well as by naturall propagation they should haue had no inheritance in the kingdome of God Mark 3. 33 35. Nay the outward element of baptisme without the inward grace is of no force for it is not the washing away of the filth of the flesh that is acceptable to God but the stipulation of a good conscience which maketh requests vnto God 1. Pet. 3. 21. and if the communicant at the Lords table doe not eate panem DominuÌ„ as well as panem Domini as Augustine speaketh that is if he doe not receiue Christ spiritually by the hand of his faith as he doth corporally receiue the element by his bodely hand he receiueth vnworthily and so eateth and drinketh his owne iudgement 1. Cor. 11. 39. Now the reason why these outward things are nothing availeable is because the things that are accounted of with God are spirituall and eternall not tempoÌ„rall and carnall as these are which as they shall vtterly cease in the kingdome of glory Matth. 22. 30. for then Christ will put downe all rule authoritie and power 1. Cor 15. 24. so are they not of any moment or account in the kingdome of grace as Paul teacheth 2. Cor. 5. 16. Gal. 3. 28. Coloss. 3. 11. It may be said these priuiledges and outward things as Prince and people Master and feruant bond and free c. haue place in the kingdome of grace seeing Christianity doth not abolish nature nor ciuill pollicy To which I answer that man must be considered two waies in respectof the outward or inward man Consider him as he is a member in ciuill society as of the family church or common-wealth there are sundry differences of persons as bond free magistrate subiect poore rich c. in which sense the Apost exhortation taketh place wiues submit your selues to your husbandâ— Coloss. 3. 18. children obey your parents v. 20. seruants be obedient to your masters v. 22. But if man be considered in respect of his spirituall estate as he is a member of the inuisible or catholique church vnder spirituall gouernement consisting in righteousnes peace of conscience and ioy in the holy Ghost Rom. 14. 17. there is no distinction of calling condition or sexe for we are all on in Christ. Gal. 3. 28. or Christ is all and in all things Coloss. 3. 11. in that though we be many yet are we but one body in Christ. Rom. 12. 5. seeing we are quickned with one spirit Eph. 4. 4. The Popish opinion therefore which teacheth that there be some outward callings and actions which commend vs to God as to lead a single life to fast to vow voluntary pouerty to performe regular obedience to professe monkery to be buried in a friers cowle or to abstaine from these and these meates is here condemned when Paul saith that outward priuiledges will not serue the turne and that meate commendeth vs not to God 1. Cor. 8. 8. Againe neither this nor the like places Gal. 3. 28. Col. 3. 11. do any thing fauour the Anabaptisticall fancy of bringing in an anarchie that is an ataxy into Christian society by taking away christian magistrates and distinction betwixt masster and seruant for by the same reyson we may consound the sexe of man and woman for Paul saith there is neither male nor femalle but we are all on in Christ the meaning thereof is this that although in respect of our inward or spirituall estate before God there be no such difference yet that hindreth not but there may be in respect of our outward estate Further we learne from hence that no man is to thinke highly of himselfe in regard of outward priuiledges as birth honour welth fauour nor to glory in them Ier. 9. 23. rich men must not be high minded 1. Tim. 6. 17. Nay the King may not lift vp his mind aboue his brethren Deut. 17. 20. Pauls example is notable who accounted all the priuiledges which he had before his conuersion whilst he was a Iew as that he was a citizen of Rome a Pharise a great Rabbin instructed by Gamaliel of the tribe of Beniamin circum cised the 8. day c. and after his conuersion beeing a christian as that he was an Apostle taken vp into the 3. heauen c. to be as nothing or worse then nothing euen as losse or dunge in respect of beeing a new creature in Christ that is in respect of iustification and sanctification And therefore we may not set our minds to much vpon outward things as riches honours pleasures seeing they are not â—â—â—ylable to saluation Besids this teacheth all those that are but in meane and base estate to be content for outward priuiledges auaile nothing outward wants and miseries hinder nothing If a man be rich he is nothing the neâ—rer and if he be poore he is not a whitt the further off it is the pouerty of the spirit which makes a man rich in grace for though the poore man be the rich mans flaue yet he is the sonne of God and sellow heyre with Christ and though the rich man be the poore mans master yet he is the seruant of Christ as Paul saith he that is called beeing a seruant is Gods free man and he that is called beeing free is Christ seruant 1. Cor. 7. 22. Lastly this crosseth the opinion of the multitude who think that if a man be increased in riches graced with fauour aduanced with honour that he is a godly wise religious man and that religion which he professeth is the truth This is nothing