others Lastly in that spirituall men especially the holy men of God and ministers of his word are the Lords surgeans to bind vp the broken and raise those that are fallen as also his physitians to restore those that are in a spirituall consumptioÌ„ of grace we ought to make great account of theÌ„ haue them in singular loue for their worke sake 1. Thes. 5. 19. For if we must honor the bodily Physitian as Syracides saith Eccles. 38. vers 1. who cureth but the diseases of the bodie how much more ought we to honour spirituall physitians which cure the spirituall maladies of our soules The fourth and last point is the manner how we must restore laid downe in these words in the spirit of meekenesse Meekenes is the setling or quieting of the minde freeing it from perturbation especially in repressing the reuengeful affection A meeke and quiet spirit are ioyned together 1. Pet. 3. 4. A notable example hereof we haue in Moses who beeing prouoked in stead of anger shewed meekenes It further makes a man to yeeld of his right and not to prosecute the matter in rigour and extremitie and so it is opposed to seueritie 1. Cor. 4. 21. Shall I come vnto you with arodde or in loue and the spirit of meekenesse Hence ariseth another propertie it bridleth the tongue and the outward man either by silence as Christ being prouoked waâ— dumme and opened not his mouth Isay 53. 7. was silent and answered not a word Luk. 23. 9. or by a soft and gentle answer which asswageth wrath Pro. 15. 1. There is great reason why men should restore their brethren in all meekenesse for without it there is nothing but swelling and faction but troubles and tragedies Againe as meekenesse is necessarie for euery Christian Coloss. 2. 12. Tit. 3. 2. so it is most necessarie for him that would fruitfully and effectually reprooue Hence it is that the Apostle commands vs to Instruct theâ— in meekenesse that are contrarie minded 2. Tim. 2. 25. Motiues to inforce this dutie are these First the exhortation and example of Christ to be followers of him 1. Cor. 11. 1. who was lowly and meeke Math. 11. 29. for he waâ— ledde as a sheepe to the slaughter and like a lambe dummâ— before his shearer so opened he not his mouth Isa. 53. 7. When he was reuiled reuiled not againe when he suffered he threatned not 1. Pet. 2. 23. as it may appeare by that meeke answer If I haue euill spoken beare witnesse of the euill but if I haue well spoken why smitest thou me Ioh. 18. 23. Paul hath no stronger argument to exhort the Corinthians then by the meekenesse and gentlenesse of Christ. 2. Cor. 10. 1. Secondly it is a vertue which God doth make great account of 1. Pet. 3. 4. A â—eeke and quiet spirit is before God a thing much set by Thirdly God hath made excellent promises to them that are of a meeke and humble spirit that he will guide them in iudgment and teach them his waies Psal. 25. 9. That they shall be hid in the day of the Lords wrath Zeph. 2. 3. That they shall inherit the earth Math. 5. 5. Fourthly consider the comfortable effects the good that comes thereby A soft meeke and milde answer turneth away wrath Prou. 15. 1. Meeke and gentle behauiour heapeth coles of fire vpon our enemies head Rom. 12. 20. A soft toâ—gâ—e breaketh the bones Prou. 25. 15. See the example of Gideon appeasing the Midianites Iudg. 8. 1. c. and Abigail pacifying Dauid 1. Sam. 25. Fiftly without meekenesse we cannot sauingly heare the word either read or preached Iam 1. 21. It is further said we must restore in the spirit of meeknes The word spirit is added because it proceeds from the spirit of god who is both the worker and continuer thereof as on the contrarie the spirit of iealousie Numb 5. 14. the spirit of errour 1. Ioh. 4. 6. the spirit of vncleanesse Zach. 13. 2. the spirit of giddines Isa. 19. 14. the spirit of slumber Isa. 29. 19. are so tearmed because they proceede from a wicked spirit So quicke motions sudden perturbations strong affections proceeding either from the spirit of God or of SathaÌ„ are tearmed by the name of spirit Hence we learne that the holy Ghost is author not onely of meeknes but of all sanctifying graces and therefore is called the spirit of wisedome and vnderstanding the spirit of counsell and strength the spirit of knowledge and of the feare of the Lord Isa. 11. 2. Secondly this teacheth vs that all true vertues are wrought onely by the operation of Gods spirit in vs for though there be diuersities of gifts yet it is the same spirit 1. Cor. 12. 4. and therfore the vertues of the Heathen are but glittering sinnes Thirdly that when we see the gifts or graces of God in our selues or others we returne all the praise and glory to God from whome they proceede ascribing nothing to our selues Fourthly this shewes to whome we must haue recourse in our neede namely not to the virgin Marie nor any Saint who stand in as great neede of the fauour of God as our selues but to God alone who is the fountaine of grace Ierem. 2. 13. Lastly in that the spirit is set before meekenesse it shewes that the spirit of God is present with his graces to inspire them to cherish and increase them Therefore the commandement Quench not the spirit 1. Thess. 5. 19. is to be obeyed if we will retaine the graces of God Thus much of the dutie The reasons vsed by the Apostle to enforce this dutie follow to be considered they are two The first is implyed in the word Brethren which is of great force to perswade vs to vse moderation lenitie and gentlenesse Abraham could vse no stronger argument to pacifie Lot then this Let there be no strife betweene thee and me for we are brethreÌ„ Gen. 13. 8. Moses vsed it as a motiue to accord two Ebrewes Sirs yâ— are brethren why doe you wrong one to another Act. 7. 26. For it is a shame that those whome nature hath so neerely conioyned should be so farre disioyned in affection But the reason beeing taken from spirituall brethren such as are not onely brethren in the flesh but also in the Lord hauing the same God for their father the same Church for their mother Christ for their elder brother beeing begotten by the same immortall seede washed by the lauer of one newe birth conglutinate by the sinewes of the same faith nourished by the milke of the same word is so much the stronger by how much grace is a straiâ—er bond then nature therefore Paul would haue vs restore one another in the spirit of meekenesse because we are brethreÌ„ Nay persons excommunicate are not to be accounted as enemies but to be admonished as brethren 2. Thess. 3. 15. The reason why men vse no more mildnesse in their reproofes is because they forget themselues to
A COMMENTARIE OR Exposition vpon the fiue first Chapters of the Epistle to the Galatians penned by the godly learned and Judiciall Diuine M. W. PERKINS Now published for the benefit of the Church and continued with a Supplement vpon the sixt Chapter by RAFE CVDWORTH Bachelour of Diuinitie ALMA MATER CANTA BRIGIA HINC LVCEM ET POCVLA SACRA Printed by IOHN LEGAT Printer to the Vniuersitie of CAMBRIDGE 1604. TO THE RIGHT HOnourable right vertuous and most truly religious Lord ROBERT Lord RICHE Baron of Leeze c. Grace and peace THE holy Scriptures Right Honourable giuen by diuine inspiration and penned by the holy men of God Prophets Apostles and Apostolike writers not by priuate motion but as they were guided by the holy Ghost are not onely commended by God and left vnto the Church as a pretious depositum carefully to be kept in their integritie for which cause the Church is called the ground and pillar of truth 1. Tim. 3. 15. nor to be defended onely by the sword of the Magistrate against Heretikes Schismatikes and men of scandalous life in which respect he is called and that truly Custos vtriusque tabula But also to be the piller and foundation whereon to rest our faith the touch-stone of truth the shoppe of remedies for all spirituall maladies an anker in the blasts of Temptation and waues of affliction a two edged sword to foyle and put to flight our spirituall enemies the onely Oracle to which we must haue recourse and whereat we are to enquire the will of God In a word the bread and water of life whereon our soules are to feede vnto eternall life Therefore we are commanded to search the Scriptures as for siluer and to seeke in them as for treasures to read in them continually to meditate of them day and night to vse them as bracelets vpon our armes and frontlets betweene our eyes to teach them to our posteritie and to talke of them when we are in our houses and when we walke by the way when we lie downe and when we rise vp And great reason there is of this commandement seeing that as an ancient writer saith Quicquid in cis docetur veritas est quicquid praecipitur bonitas est quicquid promittitur foelicitas est that is Whatsoeuer is taught in them is truth it selfe whatsoeuer is commanded is goodnes it selfe whatsoeuer is promised is happines it selfe They beeing of such perfection that nothing may be added vnto them nor any thing taken from them of such infallible certentie that heauen and earth shall sooner passe away then one title fall to the ground so pleasant and delightfull that they exceede the honie and the honie combe and so profitable that no treasures may be compared vnto them seeing they are able to make vs wiser then our enemies then the aged then our teachers to make vs wise vnto saluation to giue vs an inheritance among them that are sanctified nay able to saue our soules Which beeing so I cannot sufficiently wonder that any calling themselues Christians should make lesse account of the booke of God then the Romanes in old time did of their twelue Tables and other Heathens of their Rituall bookes or then the Iewes at this day doe of their Talmud the Turkes of their Alcoran the Aethiopians of their Abetelis especially that those which professe themselues Diuines should so distast the holy Scripture that leauing it the cleare fountaine of the water of life they should betake themselues to the troubled streames of mens deuises and digge vnto themselues pittes which will hold no water Wherein the Schoolemen I meane the Sententiaries the Summists and Quodlibetaries are chiefly if not onely to be censured who setting aside the Scriptures haue vanished away in vaine speculations in their Questions vpon Lombard the Master of the Sentences and vpon Thomas their new Master So that had it not beene for some fewe Glosses which notwithstanding like the glosse of Orleans doe often corrupt the text Nicolaus de Lyra Hugo de S. Charo and Peter Comestor whom I should haue named first beeing so good a text man that as his name importeth he did eate vp the text as the poore mans horse dranke vp the moone we should not haue had among such a multitude of writers one poore comment vpon the Bible for diuers hundred yeares And no maruaile seeing it is an ordinarie thing for young nouices in Popish Vniuersities and I would it were but there onely not to lay the foundation of their studie in Diuinitie vpon the rocke but vpon the waters that is not vpon the Scripture but vpon Aquinas or some such Summist and to reade the Scripture no further then they giue them light for the vnderstanding of their Schoole-Doctours Witnesse one of their owne writers who testifieth of himselfe that he had studied Schole-diuinitie and the Canon Law for the space of 16. yeares and yet neuer so much as saluted either the Scriptures or the Fathers Which course they take either because they presume to vnderstand aboue that which is writtē cōtrarie to the cōmandemēt of the Apostle Rom. 12. 3. or for that they iudge the Scriptures too simple and shallow for them to wade in as not affording them sufficient matter for their witts to worke vpon Not considering that whilst they contemne the simplicitie of the Scriptures looke beyond the Moone in the meane time with Thales they fall into the ditch and that whilst they striue with the winges of their wit to soare aboue the cloudes of other mens conceyts they sincke into a Sea of absurdities and errors Nor yet remembring that the Scripture hath great maiestie ioyned with simplicitie and as great difficultie mixed with plainnes and facilitie and therefore not vnfitly resembled by S. Gregorie to the main Ocean in which the lamb may wade the Elephant may swim For the spirit of God hath in wonderfull wisdom so tempered the Scriptures that they are both obscure perspicuous in some places like a clasped or sealed booke Isay 29. 11. in other places like a booke that is opened Apoc. 5. 5. beeing both easie difficult Easie in that the enterance into the word giueth light and vnderstanding so the simple Psal. 119. 130. Difficult in that some things are hard to be vnderstood 2. Pet. 3. 16. and hard to be interpreted Ebr. 5. 11. Easie to inuite vs to reade and learne thē Difficult to exercise vs lest we should cōtemne them From the easie and plaine places are gathered principles of religion both articles of faith rules of good life which we call Catechismes The difficult places require interpretation the Cōmentaries of the learned Both which are necessarie in the church of God Catechismes haue a necessarie vse both in regard of the simple who are to be fed with milke beeing but babes in Christ and of the learned who are strong men
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
honors riches by him we are made Kings and Priests Apoc. 1. 6. If in libertie by him we are deliuered from the hands of our enemies Sinne Satan c. Luk. 1. 74. If in pleasures comfort and content he is our felicitie in him we are cōplete Coloss. 2. By him we haue right to those things which eye hath not seene eare hath not heard neither can the heart of man conceiue It may be said why doth Paul glorie in the ignominious death of Christ rather then in his glorious resurrection triumphant ascension and imperiall iurisdiction now sitting at the right hand of the Father Ans. These are not excluded but included in the Crosse yet he nameth the crosse rather then them First of all to shew that vpon the crosse Christ did fully finish the worke of our redemption for beeing now readie to giue vp the ghost he said It is finished Ioh. 19. 30. this made Paul to desire to know nothing but Christ and him crucified 1. Cor. 2. For in his humiliation stāds our exaltation in his weaknes stands our strength in his ignominie our glorie in his death out life Secondly to shew that he was not ashamed of the crosse of Christ though neuer so ignominious in the eyes of the world It had beene no great thing for Paul to haue gloried in the resurrection ascension wisdome power maiestie of Christ wherein the world can and doth glorie But to glorie in the shamefull contempuble accursed death of the crosse was a matter of great difficultie and the worke of faith iudging that which the world counts ignominious to be most glorious that which the learned Philosophers counted foolishnes to be the wisdome of God 1. Cor. 1. 24. The Popish sort abuse this text two waies First in applying it to the transient crosse Secondly to the permanent or materiall crosse To the transient crosse in that they glorie in it First as hauing a vertue in it when it is made in the ayre to driue away Deuills Secondly beeing made in the forehead to be as an amulet against charmes blastings and other such like casualties To the materiall crosse when they adorne it with golde and iewells and so cause it to be carried in great pompe before them When the Crucigeri weare it in their hats in a white redde or greene colour When they put their confidence in it and pray vnto it Holy Crosse saue vs. This is Popish and carnall glorying in the crosse and not spirituall in the death of Christ vpon the crosse of which onely the Apostle speakes in this place The reason why he would glorie in nothing but in the crosse of Christ followeth to be considered in these words By which the world is crucified to me and I vnto the world It is taken from a double effect which Christ or the crosse of Christ wrought in him for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which may be referred to either indifferently The first to be crucified to the world the second the world to be crucified to him By the world we are not to vnderstand the frame of heauen and earth not the creatures nor mankind but honour riches pleasures fauour wisdome glorie and whatsoeuer is opposed to the kingdome of Christ and the new creature To be crucified to the world is to be dead vnto it to despise and contemne it to count all the glorie of it to be no better then dongue in respect of Christ and his righteousnes as Paul did Phil. 3. 8. The world is said to be crucified to vs when it hates and persecutes vs and accounts vs the filth the off-scouring of all things 1. Cor 4. 13. Yet here obserue that we are crucified to the world and the world to vs by the vertue of the death of Christ after a different manner We are crucified to the world properly by the spirit of Christ weaning our affections from the loue of this world The world is cruci fied to vs by the death of Christ improperly and by accident in that we are made such as the world cannot but hate and persecute for seeing we are made new creatures and chosen out of the world therefore the world hateth vs. Ioh. 15. 19. Here we see who those are that can truly glory in the crosse of Christ namely those that are dead to the world the world to them such as feele the power of the spirit of Christ crucifying the flesh in them with the affections and lusts Others can no more glory of the crosse of Christ then he that glories of the victorie which his Prince hath gottē ouer his enemies himselfe in the meane time beeing a vassall and slaue vnto them Secondly that it is not sufficient for a Christian that the world is crucified to him except he also be crucified to the world neither louing the world nor the things in the world Thirdly that to be crucified to the world is not to professe monasticall life and to be shut vp in a Monastery but to renounc◠the world and the corruptions that are therein both in affection of hart and practise of life Fourthly we are taught to carrie our selues to the world as crucified and dead men not to loue nor like it to seeke or affect it but to renounce and forsake it with all the vanities delights and pleasures thereof and to be as dead men to our own wicked wils and to our carnall reason letting them lie dead in vs and suffering our selues to be ruled ordered and guided by the spirit of God making his will our will his word our wisedome Fiftly by this we may examine our hearts for if we haue our affections glued to the world and set vpon the honours pleasures profits and preferments thereof we are worldlings indeed for they that are Christs are crucisied with Christ. Gal. 2. 20. and haue crucified the flesh with the affections and lusts Gal. 5. 24. and therefore must needs be crucified to the world A man that is hanged vpon a gybbet ceaseth from his thefts and murders So all that are indeed crucified with Christ to the world cease from their old offences For as the Apostle reasoneth if we be risen with Christ we ought to seeke the things that are aboue not the things that are vpon the earth Col. 3. 1 2. So if we be dead with Christ from the vanities of the world we ought as dead men to abstaine from all worldly lusts which fight against the soule 1. Pet 2. 11. v. 15. For in Christ Iesus neither circumcifiō availeth any thing nor vncircumcision but a new creature Here the Apostle prooues his former assertion v. 14. that he neither did nor ought to glorie in any thing saue in the crosse of Christ because nothing is of any account in the kingdome of God but a newe creature And this he prooues by the remoouall of all those things that are either opposite to or diuers from a newe creature signified by circumcision and vncircumcision
must doe two things 194. 5 A particular or speciall faith hath 3 acts or effects 239. 22 Arguments of the Papists against special faith answered 239. 30 Euery grieuous fall doth not abolish the fauour of God 237. 13 Of the faith of Infants 261. 15 What faith towardes God is 446. 31. ReasoÌ„s to proue that the faith of the most is but false fained 446. 35 Faith workes by loue beeing the cause of loue and loue the fruit of faith 383. 13 In faith two things 385. 24 Faith towardes men standes in two particulars 447. 12 Reasons to mooue vs to maintaine faith truth among men 447. 25 By faith we doe not abrogate but establish the law vide Law The dutie of gouernours of families 410. 24 God is called a father in two respects 336. 13 Or the Fathers sending his Sonne vide God No man exempted from falling 461. 37. Fainting twofold 585. 7 Spirituall fainting twofold 585. 12 Faults of Churches be of two sorts 8. 18. Of naturall feare how it is good and how euill 108. 4 Three kinds of feare 108. 20 Figures and Allegories vsed in scripture 346. 16 Of the spirituall combate betwixt the flesh and the spirit vid. Combate How the flesh and spirit fight together 416. 4 The lust of the flesh hath two actions 416. 21 A treatise of the works of the flesh where is handled the condition the kinds and the punishments thereof 423. 22 Flesh signifies more then sensualitie 433. 15 What the flesh is 450. 18 In the flesh are two things Affections and lusts 450. 27 Meanes to crucifie the flesh 451. 26 For signifies not alwaies a cause but any Argument 568. 14 The foreknowledge of God vide God Fornication what it is 424. â—4 Against tolleration of fornication 425. 12. To flie adulterie and fornication 426. 6. Two speciall occasions of them 427 4. Freedome in good things fourefold 368. 3 G The Galatians reuolt 8. 10 What the churches of Galatia were 9. 28 How the Galatians receiued the gospel 28. 30 To Gentilize what it is 112. 5 Gentlenes what 445. 29 The gifts of God are inordinately vsed three waies vide Inordinate The more excellent gifts any hath receiued the more he is bound to be seruiceable to others 463. 39 The glorie of heauen twofold Essentiall and Accidentall 556. 23 To Glorie implies three things 625. 13. Two Grounds of glorying one in God another in himselfe 517. 12. Howe they differ and howe wee may doe both ibid. Obiections against glorying and reioycing in our selues 517. 30 How glorying in a mans selfe doth differ from vaine glorie which is a branch of pride 517. 30 Foure rules to bee obserued that we may glory in the Testimonie of a good Conference 518. 15 Lessons to be learned from this that we are to glorie in the Testimonie of a good conference 518. 31 Glorying when it is good and when euill 625. Glorying good or euill ibid. 27 Euill glorying is vaine glorying in three respects ibid. 23. Wherein we ought not to glorie ibid. 35. neither in wisdome strength riches honour nor pleasures ibid. Glorying in outward things not only vaine but impious Foure reasons 627. 40 There is a two fould lawfull bosting or glorying one before god another before man 628. 29 Obiections for Boasting answered 628. 16. Vnlawfull glorying when it is 629. 17. Glorying in wickednes three waies 629. 30. Reasons why Paul did Glorie rather in Christs death then in his resurrection 631. 21 The Papists wicked Glorying in the crosse vide crosse Gluttony what it is 439. 16 False Goddes are set vp two waies 304. 16 How God is to be acknowledged and worshipped 12. 15 Gods foreknowledge is not seuered from his will 108. 12 In what order the foreknowledge of God stands to his will 180. 25 God is called a father in two respects 236. 13 How God is said to repent 220. 19 A child of God two waies 236. 26 A treatise of God sending his sonne 279. 5. God knoweth exactly all our actions 549. 26 How the godly mans sinnes doe not condemne him in the latter Iudgment three resons 551. 27 The godly reape not that they sow therefore there is another life 552. 11. Seuen rules to liue godlily 139. 10 What a man must doe to be assured that he is Gods child 297. 14 Why affliction is the portion of the godly two reasons 620. 28 Vses of this that the godly are persecuted and afflicted 621. 15 Good things are commonly done in euill manner 330. 5 How they may be well done three rules 330. 21 The Godly faile in the manner of dooing good 344. 1 The dutie of dooing good declared by sundry arguments 588. 1 Dooing of good standeth in three things 588. 4 Rules to be obserued in dooing good 590. 34 We are not allwaies to imitate God in good and euill for three causes 591. 34 God is the generall good we the particular 591. 40 To the nature of the generall good three things appertaine 595. 4 Reasons why we are to doe good to all men 593. 9 How we are to doe good especially to the houshold of faith 594. 20 Reasons to doe good especially to the faithfull 594. 35 The order to be obserued in dooing of good to others 596. 23 There is no possibilitie of dooing good after this life 601. 37 Goodnes what it is 445. 38. Goodnes respects either the bodie or the mind and stands in foure actions 446. 9 Goodnes three fould preseruing vniting communicatiue 589 Communicatiue Goodnes hath 4. degrees 589. 29 What is vnderstood by God 531. 24 A felicitie to receiue the doctrine of the Gospell and what benefits come thereby 326. 27 The law and Gospell not on in substance of doctrine 378. 9 The Gospell must be preached rather then the law for two causes 54. 1. It must be preached to the Gentiles for two causes 54. 38 There is but one Gospel and one way of saluation 21. 31 Popish religion subuertes the Gospel of Christ. 23. 15 The doctrine of the Gospel called the truth for two causes 159. 20 The antiquitie of the Gospel 181. 19. How it differs from the lawe Vide Lawe The Gospel was not reueiled to the world till after the comming of Christ. 228. 11 Persecution and the preaching of Gospel goe hand in hand 620. 20. The Gospel is no new law 497. 23. In what the lawe and Gospel agree 497. 24 They differ in fiue things 498. 9 Why the Gospel is called a misterie 498. 16 The doctrine of the Gospel called by an excellencie the word also the word of the kingdome of God of saluation of life 530. 36. Our saluation placed alone in grace 654. 15. A child by Grace three waies 236 28. Uide Child The knowledge of the true God stands in sixe points 248. 20 What is ment by Grace 10. 5 The causes of grace be the father Christ and how they are distinct in regard of the manner of working 10. 38 Grace in god is the
where it is said that he ministred to the Saints at Ierusalem and withall that he gaue himselfe no rest in this dutie till he had sealed this fruit vnto them that is till he saw it done according to his desire His example must be followed of vs. It is not enough for vs to giue good words and to wish well but we must in our places and callings doe our endeauour that releefe may euen be sealed to our poore And there be many reasons to mooue vs. First let vs consider that the charge was very great to maintaine the altar of the Lord in the old Testament with sheepe and oxen and offerings of all kinds and now in the new Testament the poore come in the roome of the Altar Secondly the poore represent the person of Christ and in them he comes vnto vs and saith J am hungrie I am sicke I am naked I am harbourlesse therfore looke what we would doe to Christ the same must we doe to them Thirdly the poore haue title and interest to part of our goods for God is the Lord of them and we are but stewards to dispose and vse them according to his appointment And his will is that part of our goods be giuen for the releefe of the poore If this be not done we are theeues in respect of the goods we possesse Lastly mercie or the bowels of compassion in vs is a pledge or an impression of the mercie that is in God towards vs and by it we may knowe or feele in our selues that mercie belongs vnto vs. Thus we see what is our dutie nowe let vs consider what is our fault Not to blame any person or persons it is our common fault that we are backeward and slacke in this dutie And the cause is that we doe not heartily giue our selues to Christ and this makes vs to be so slacke in giuing our goods to the poore 2. Cor. 9. 5. Againe we commonly liue as it were without a law We doe not with Dauid set the laws of God before vs Psal. 119. v. 168. Neither doe we apply our hearts to his statutes v. 112. For then would we with Dauid make haste to keepe the commandements of God v. 60. Specially this great commandement of releefe and the rather because the obseruing of it is the inriching of vs all Lastly let vs marke that Paul beeing warned of the Apostles was diligent to doe that whereof he was warned The like must we doe It is not sufficient to heare but beside this there must be in vs a care and diligence to doe and practise that which we heare For this is to build vpon the rocke And it is a common fault to heare much and doe little Ezech. 33. 24. v. 11. And when Peter was come to Antioch I withstood him to his face for he was to be blamed In these words Paul propounds the second answer which he makes to the obiection mentioned in the beginning of the chap. to this effect Though the church glorifie God for thee yet wil not the Apostles do it because thou art contrary to thē Here Paul answers that there was indeed a dissention between him and Peter when he withstood Peter to his face at Antioch but the fault was not his but Peters who was wholly to be blamed For the better vnderstanding of these words three points are to be handled The first is who was resisted The answer is Peter the Apostle For the intent of this chapter is to shewe what agreement there was betweene Paul and the rest of the Apostles And there was no Apostle of this name but one Therefore they among the Auncient are greatly deceiued who thinke that the Apostle Peter was not reprooued but some other of that name The second point is who resisted Answer Paul and that not for shewe and fashion but in truth and good earnest And this appeares because in the words following he sets downe a waightie and vrgent cause of his reproofe Therefore Ierom and others are deceiued who thinke that Paul reprooued Peter in shewe and appearance and not in good earnest The third point is what was Pauls minde and meaning in resisting of Peter Answer To doe his office The kingdom of God and all things pertaining thereto must haue free passage without resistance The second petition is Thy kingdome come Iohn the baptist preached thus Prepare the way of the Lord and make his paths straight Mar. 1. Saint Paul saith Praie that the word of God may haue free passage and be glorified 2. Thess. 3. 1. Contrariwise such things as hinder the kingdom of God must be withstood Therefore Peter saith Resist your aduersarie the deuill strong in faith 1. Pet. 5. 9. And thus men that are instruments of euill are to be withstood And here Paul by an holy reproofe withstands Peter for his bad example In Paul here first we may behold an example of true vertue in that he resists euill to the vttermost of his power following his owne rule Abhorre that which is euill and cleaue vnto that which is good Rom. 12. 9. Haue no fellowship with the vnfruitfull workes of darkenes but rather reprooue them Eph. 5. 11. In like manner must euery one of vs resist euill first in himselfe and then in them that appertaine to him Therefore Paul saith to all Put on the armour of God that ye may resist Eph. 6. 13. Here 2 things may be demāded first what must we resist Paul answers again Principalities and powers and spirituall wickednesses that is the deuill and all his angels It may be said we haue no dealing with them for they vse not to appeare vnto vs. Ans. That the deuill comes not vnto vs visibly but in the persons of euill men and in the badde examples of all men This made Christ say to Peter Math. 16. 23. Come behind me Satan for thou art an offence vnto me when Peter would haue disswaded him from going to Ierusalem Again it may be said In what things must we resist them Paul answereth In heauenly things v. 12. that is in things which pertaine to Gods kingdome and concerne either the saluation of our soules or the worship of God For the deuill seeketh by all manner of euils to hinder these good things Moreouer this dutie of resisting euill is so necessarie that we must resist sinne if neede be to the very shedding of our blood Heb. 12. 4. Againe we haue in Paul an example of bouldnes and libertie in reproouing of sinne This was a thing commanded to the Prophets and Apostles Isai 58. 1. Crie and spare not lift vp thy voice like a trumpet shew my people their transgression Ierem. 1. 17. Trusse vp thy loines arise and speake vnto them all that I commaund thee be not afraid of their faces left I destroy thee before them Like libertie may the ministers of the word vse obseruing Pauls rule 2. Tim. 1. 7. God hath not giuen vs the spirit of feare but of power and
of loue and of a sound minde Where he sets downe three caueats First that this libertie in reprouing is not the fruite of a bold and rash disposition but it is a fruit of Gods spirit and so to be acknowledged Read Mich. 3. 8. The secoÌ„d that the vse of this libertie is to be ordered by a sound mind whereby we are able to giue a good ac count of our reproofes both for the matter and manner of them The third is that all our admonitions must be seasoned and tempered with loue that they tend to the good and saluation of them that are reproued These caueats obserued libertie in reproouing shall neuer want his blessing Isai. 50. 7. Thirdly here is an example in Paul of an ingenious ho nest minde When he sees Peter doe amisse he reprooues him to his face Contrarie to this is the common practise in backbiting whispering tale-bearing whereby it comes to passe that when a man is in fault euery man knowes it saue he which is in fault This vice the lawe of God expressely forbids Leu. 19. 16. And it is the propertie of a good man not to take vp a false reporte Psal. 15. And Dauid reproues Soul because he did but lend the eare to tale bearers saying wherefore giuest thou an eare to mens wordes that say behould Dauid seeketh euill against thee 1. Sam. 24. 10. In Peter who when he was reproued made no reply we see an example of patience and humiltie whereby he humbled himselfe before the reprouer when he was conuicted of an offence The like was in Dauid when he said let the righteous smite mee Psal. 141. v. 5. Where as Paul saith that Peter was to be blamed or condemned not in respect of his person but of his example we see that excellent men euen the cheefe Apostles are subiect to erre and be deceiued It may be said howe then may we trust them in their writings I answer while they were in deliuering any thing to the Church whether it were by sermon or wri ting they were guided by the infallible assistance of the spirit and could not erre Otherwise they might erre when they were out of this worke in mind will affection or action Thus Ionas when he saw that Niniue was not destroyed was impotent in his anger Nathan was deceiued in giuing aduise to Dauid touching the building of the temple 2 Sam. 7. The Apostles at the ascension of Christ still dreamed of an earthly kingdome saying When wilt thou restore the kingdome to Israel Act. 1. And Peter beeing bidden to arise and eate of things forbidden by the ceremonial law said Not so Lord Act. 10. 1. 4. Thus then if Peter was subiect to errour the pretended successours of Peter namely the bishops of Rome cannot be free from errour It is alleadged that Peter erred in life and not in doctrine I answer it was so indeed yet did his bad example tend to the ruine of doctrine if it had not bin preuented Therefore the errour that was in acte if we respect the euent was in doctrine Againe I answer that an errour in action presupposeth an errour in minde or at the least some ignorance because the minde is the beginning of the thing done Thus all sinners are called ignorant persons Hebr. 5. 2. And it seemes that the errour of Peter was that of two euils it was the best to choose the lesse that is to choose rather to offend the Gentiles then the Iewes to whome he was an Apostle specially appointed Here againe we miserable wrethes are taught to watch and pray that God would not lead vs into temptation considering most excellent men are subiect to falling And men must be warned not to abuse Peters example in boulstering themselues in their naughtie waies by saying we are all sinners that the best man aliue is a sinner that the iust man falles seuen times a day For the place in the Prouerbs 14. 16. is spoken of affliction and not of sinne the iust man falls seuen times that is he falles into manifould perills And further we should not only consider the faults of iust men but also their conuersion and repentance And againe to sinne and to commit sinne are two diuers things Though the godly sinne yet doe they not keepe a course in sinning and goe on from sinne to sinne v. 12. For before certen came from Iames he ate with the gentiles but when they were come he withdrew himselfe fearing them that were of the circumcision 13. And other Iewes dissembled likewise with him in so much that Barnabas was brought into their dissimulation also The Apostle hath propounded his second answer in the former verse now he proceedes to make a declaration of it And first he sets downe the cause why Peter was reproued and the manner of reprofe The cause is the 12 and 13. verses namely Peters sinne And this sinne is set forth by foure things By the name of the sinne the matter of the sinne the cause of the sinne the effects of the sinne The name of the sinne is noted when Paul saith And other Iewes dissembled likewise with him v. 13. where I gather that Peters sinne was Simulation Simulation of it selfe is a thing indifferent and according to circumstances is either good or euill Lawfull simulation is when men conceit that which they may lawfully conceit and signifie something either by word or deede that is onely beside the truth and not contrarie to it This was the Simulation of Ioseph who carried himselfe as a stranger to his brethren in Egypt after he had examined them and knew who they were Gen. 42. This was the Simulation of Christ who when he was come to Emaus made as though he would haue gone further Luk. 24. 28. Thus Paul among the Iewes plaid the Iewe 1. Cor. 9. 20. Vnlawfull Simulation is that when something is signified or fained against the truth or to the preiudice of any Of this kind was the simulation of Peter which tended to the preiudice of the Gospel and to the offence of the Gentiles The second point is the matter of the sinne or the sinne it selfe which was on this manner First among the Gentiles at Antioch he vseth Christian libertie in eating things forbidden by the ceremoniall law yet after the comming of certen Iewes from Ierusâ—lem he seperates himselfe from the Gentiles and plaies the Iewe among the Iewes Like to this was the halting of the Israelites betweene God and Baal 1. King 18. 21. and the practise of sundrie men who are Protestants with vs and yet in other countries goe to Masse and the practise of our people who change their religion with the times Here we see the great weaknesse of Peter in that vpon a very little occasion and that presently falls away from his profession to his old course In him we may behold our owne weakenesse and consider what we are like to doe in like case We nowe professe the Gospell of Christ yet if