that is to binde them to a necessarie obseruation of the ceremoniall lawe Here let vs marke the practise and pollicie of the deuill Libertie from sinne death and the ceremoniall lawe is the treasure of the Church and therefore the deuill seekes to ouerthrow it by holding men in bondage vnder abolished ceremonies Thus at this day they of the popish Church are in bondage vnder an heape of humane traditions beeing indeede a yoake farre heauier then that of the ceremoniall-lawe Againe when men professe the name of Christ the deuill is content with it and he indeauours with all his might euery where to hold them vnder the bondage of sinne and to hold them in his snare at his will Thus vnder the name of Christianitie there be swarmes of Atheists Epicures Libertines worldlings and prophane persons At this time according to auncient custome we celebrate the memoriall of the birth of Christ and yet no time so full of disorder as this For the most that professe Christ take and challenge to themselues a licentious libertie to liue and doe as they list and this kind of libertie is flat bondage But they that are seruants of Christ indeed should take heede of this bondag◠For beeing free from sinne they should be seruants of nothing but righteousnesse Rom. 6. 18. They that be of a corporation stand for their liberties what a shame then is it that men should loue bondage and neglect the spirituall libertie which they haue by Christ. Thus we see howe the false brethren vrged circumcision now let vs come to Pauls refusall The first point is that they would not giue place for an houre It seemes they were requested to vse circumcision but once but they would not yeeld so much as once because their acte would haue tended to the preiudice of Christian liberty in all places Here we learne that we may not vse the least ceremonie that is in the case of confession before our aduersaries that is when they seeke to oppresse the trueth by face or by fraud and make ceremonies signes and tokens of the confession of any vntrueth Iulian the Emperour sitting in a chaire of estate gaue gold to his souldiers one by one withal cōmāding to cast of frākincense so much as a graine into the fire that lay vpon an heathenish altar before him Nowe Christ in souldiers refuse to do it and they which had not refused afterward recalled their acte and willingly suffered death Againe here we learne that we are not to yeeld from the least part of the trueth of the Gospel that God hath reuealed to vs. This truth is more pretious then the whole world beside and heauen and earth shall rather passe then the least tittle of it shall not be accomplished The commission of the Apostles was to teach them to doe all things which God had commanded Therefore the vnion or mixture of our religion with the popish religion is but a dreame of vnwise Politickes for in this mixture we must yeeld and they must yeeld something but we may not yeeld a iot of the truth reuealed to vs. There is no fellowship of light with darkenesse 1. Cor. 6. Colacinthus a naughtie pot hearbe marred a whole pot of pottage 2. King 4. 40. Christ saith in the like case of the Pharisies Let them alone they are the blinde leaders of the blind Math. 15. 14. We may yeeld in things indifferent but not in points of religion In matters of this world we may be indifferent and of neither side but in matters of God we may not There is no halting betweene two religions The second point is they gaue not place by way of subiection The reason is the Apostles were of highest authoritie simply to be beleeued in their doctrine And they had extraordinarie authoritie to punish them that rebelliously withstood them Act. 5. 5. 10. Act. 13. 20. 2. Cor. 10. 6. For this cause they were not to stand subiect to the iudgement and censure of any man They willingly suffered their doctrine to be tried yet were they not bound to subiection as other ministers of the new testament are 1. Cor. 14. 32. 1. Ioh. 4. 1. It may be said if they would not giue place by subiection howe then gaue they place Answer There is two kinds of yeelding one by tolleration without approbation the other by subiection which is the greatest approbation that can be By the first it may be Paul was content to giue place but not by the second Here we see howe we are to yeeld to the corruptions of the times in which we liue whether they be in manners or in doctrine We are to giue place by meeke and patient bearing of that which we cannot mende but we are not to giue place by subiection The third point is the ende of Pauls refusall That the truth of the Gospell might continue that is that the Gospel might be preserued in puritie and integritie in all things And by this Paul giues vs to vnderstand that if circumcision be made a necessarie cause of iustification and saluation the truth of the Gospel doeth not continue Here let vs obserue that when iustification or saluation is ascribed to workes or Sacraments the truth of the Gospell giues place and falshood comes in the roome Wherefore the religion of the Church of Rome is a meere deprauation of the Gospel for it makes workes to be the meritorious causes of iustification saluation Nay which is more it teacheth men to worship a peece of bread and to invocate dead men and to kneele downe to stockes and stones 6 And of them that seemed to be great what they were in times past it makes no matter to me God accepteth no mans person for they that are the cheife did not communicate any thing to me Here Paul laies downe the second signe of his approbation namely that in conference he learned nothing of the cheife Apostles And this he expresseth in the first words in which the concealement which he vseth is to be obserued For hauing begun a sentence he breakes it off in the middle and conceales the latter part and leaues it to be supplied by the reader thus Of them that seemed to be great I was not taught or I learned nothing The like forme of speaking is vsed 1. Chron. 4. 10. Where Iabez saith If the Lord blesse me and be with me concealing the end of his sentence I will be thankefull thus and thus In the roome of this concealement Paul puts an answer to an obiection For some man might take exception against his former speech thus Thou callest the Apostles Great but thou speakest fainedly for thou knowest they were but poore fishermen To this he makes answer thus What they were once it makes no matter to me Then he renders a reason of his answer God accepts no mans person This done he proceeds and renders a reason of his first speech he learned nothing of the cheefe Apostles because they did
not communicate any thing to him either in doctrine or counsell The vse This verse serues to expound other places in S. Iohn Where Christ promiseth to giue his spirit to his Disciples to teach them all things Ioh. 14. 26. and to led them into all truth Ioh. 16. 13. Now these promises directly and properly concerne the Apostles and they are here verified in Paul Who was so farre forth taught by God and lead into all truth that the cheife Apostles could not teach or communicate any thing to him For all this though Paul and the rest were led into all truth that they could not erre yet were they not led into all holinesse of life that they could not sinne Paul saith to will is present with me but he addes that he cannot doe the good he would Christ saith to all the Apostles He that is washed and is all cleane must still haue his feete washed Ioh. 13. 10. Wherefore they are to be rebuked that thinke there must be no want at all in them that are Preachers of the Gospel and hereupon take occasion to despise their Ministerie if they can spie any thing amisse in their doings Vpon the same ground they might reiect the Ministerie of the Apostles For though they could not erre in preaching and writing and though they had no neede to be taught of any man yet were they not free from sinne in their liues and the chiefe of them sundrie times fayled Againe here we learne that there is a good and lawfull kind of boasting and that is when a man is disgraced and his disgrace is the dishonour of God and the disgrace of the Gospel This makes Paul here to say that he learned nothing of the chiefe Apostles For if he had said otherwise he should haue bin reputed to be no more but an ordinarie disciple and the doctrine which he taught before this conference should haue bin called in question For this cause he stands vpon it that they did not communicate any thing vnto him Vpon the like occasion he professeth that he will boast 2. Cor. 11. 16. Here the saying of Salomon may be obiected Let an other mans mouth praise thee and not thine owne Prou. 27. 2. I answer it sufficeth for the truth of sundrie prouerbs if they be commonly ordinarily and vsually true though they be not generally true Thus ordinarily men are not to praise themselues yet in a speciall and extraordinarie case it may be otherwise And the manner which Paul vseth in commending of himselfe is to be obserued First he doth it in great modestie because in speaking of himselfe he concealeth that part of the sentence which should haue serued to expresse his praise Secondly in praising of himselfe he is not carried with enuie but his care is to maintaine the good name of the rest of the Apostles when he saith What they haue bin it is no matter to me Here then we see that the Atheists doe Paul wrong who challenge him for pride and presumption as though he could not brooke an equall and withall skorned to learne of any Againe by Pauls example we are to take notice of a common sinne Mens hearts are so possessed with selfe-loue and they are so addicted to their owne praise that it is griefe to them to heare any praised beside thēselues whereas loue binds vs as well to take care for the good name of others as of our owne When Paul saith What they were in times past it matters not to me we learne that we are to esteeme of men not as they haue bin but as they are Peter Iames and Iohn though they had bin fishermen yet are they honoured of Paul as Apostles Therefore when men haue repented we may not vpbraid thē with their liues past Neither may we take occasion to contemne them that be in authoritie because we haue knowne what they haue bin heretofore but euery man is to be esteemed according to his calling and according to the grace of God giuen him Like is Gods mercifull dealing toward vs. For he accepts men not as they haue bin but as they are when they repent Therefore if Sathan shall at any time obiect thy life past say vnto him thus Tell me not what I haue bin but tell me what I am and what I will be This sufficeth when we repent God accepteth the person of no man By person is meant not the substance of a man or the man himselfe but the outward qualitie or condition of man as countrey sexe birth condition of life riches pouertie nobilitie wisdome learning c. And God is saide not to accept the person because he doth call men bestow his gifts and giue iudgement according to his owne wise and iust pleasure and not according to the outward appearance and condition of the person Read Iob. 34. 19. It may be obiected that God deales not equally with them that are equall because all men are equall in Adam and of them he chooseth some to eternall life and refuseth others I answer he is said to accept persons that deales vnequally with men beeing bound to deale equally now God is not thus bound because he is a soueraigne and absolute Lord ouer all his creatures and may doe with his owne what he will Math. 20. 16. Secondly it may be obiected that God had respect to Abel and his sacrifice Gen. 4. 4. Ans. The condition of man is twofold outward inward Outward standes in worldly and ciuill respects Inward standes in a pure heart good conscience and faith vnfained For this onely was Abel respected Hebr. 11. 4. Though God accept not the outward person yet in euery nation he that feareth God is accepted of him Act. 10. 34. Thirdly it may be obiected that God iudgeth euery man according to his workes Ans. Though workes appeare outwardly yet the roote and ground of them is in the heart And the iudgement of God is according to them as they are fruits of the faith of the heart The vse All men are in this to be like vnto God their heauenly father not accepting persons in their dealings As Magistrates in the exequution of iustice Deut. 1. 17. Ministers in teaching and in the reproouing of sinne Mark 12. 14. and all beleeuers who are not to haue religion in acceptation of persons Iam. 12. 1. This acceptation is the ruine of societies And it is the common fault For vsually elections are made offices bestowed and iustice exequuted with partialitie and with blind respects to countrey kinred friendship money Secondly we are all taught to feare the iudgement of God and to prepare our selues with all diligence that we may be found worthie to stand before God in that great day For we must come naked before him and he will haue no respect to our birth our riches our learning Therefore it is good for vs now to put on Christ that in him we may be accepted For with him the father is well pleased Thirdly we may not set our
they are here reprooued that haue many good gifts of God in them and yet neuer proceede to a thorow reformation For they vse to cherish in themselues naughtie affections and damnable lusts There is some one sweete sinne or other that they cannot abide to crucifie III. They also are to be blamed that cannot abide to heare their owne particular sinnes to be noted and reprooued They are vncrucified and vnmortified persons And the word of God is the sword of the spirit that serues to kill and destroy the flesh IV. In afflictions be content and quiet For we ought to crucifie the affections and lusts of our flesh and because we faile in this dutie therefore God himselfe takes the worke in hand and he will crucifie our corruption by his chastisements Further of this dutie of crucifying the flesh there are three points to be considered I. The time when this action must beginne namely in our baptisme or first conuersion Therefore Paul saith they that are Christs haue crucified c. II. What must be crucified Ans. The whole flesh with euery inordinate affection and lust This makes against them that flie and detest some fewe sinnes and runne headlong into others III. What is crucifying Ans. In it are two things the restraint of the exercise of sinne which is in part in ciuill men and the killing of Originall corruption in all the parts and branches thereof And that is done when we doe not onely mourne for our corruptions but also hate and detest them in our selues 25. If we liue in the Spirit let vs also walke in the Spirit In these words is cōtained the last reason of the rule of good life before mentioned in the 16. verse For the vnderstanding whereof two things are to be considered what it is to liue in the Spirit and what to walke in the Spirit Touching the first Life is twofold created or vncreated Vncreated life is the life of God Created is that which pertaineth to the creature And this is either naturall or spirituall Naturall life is led by naturall causes and meanes as by meate drinke cloathing breathing such like Spirituall life is by and from the Spirit Of this there be two degrees The first is when the Spirit of God takes vp his habitation in man and withall gouerneth all the powers of his soule by putting into the minde a new light of knowledge into the will and affections newe motions and inclinations whereby they are made conformable to the will of God The second degree of spirituall life is when the spirit dwelleth in man and gouerneth the powers of the soule and further doth sustaine the bodie immediately without naturall means 1. Cor. 15. 44. It riseth againe a spirituall bodie that is a body liuing in the second degree of spirituall life not beeing sustained by meanes but immediately by the eternall sustentation of the spirit The first of these degrees is in this life the second after this life in and after the last iudgement when body and soule shall be reunited And of the former this place is to be vnderstood To walke in the Spirit is first to sauour the things of the Spirit Rom. 8. 5. 7. And that is to minde wish like desire and affect them or in a word to subiect a mans selfe to the law of God in all the powers and faculties of the soule For the things reuealed in the Lawe are the things of the spirit which spirit must at no hand be seuered from the word Secondly to walke in the path way of righteousnesse without offence either of God or man Psal. 143. 10. Thirdly to walke not stragglingly but orderly by rule by line and by measure For so much the word walke importeth in the originall as if Paul should haue said Let vs whilest we liue in this world not onely indeauour to doe some one or some fewe good actions but in the course of our liues and callings order our selues according to the rule and line of the word of God The vse This text in the first place cuts off the shiftes and excuses of sundrie persons in these daies who professe themselues to be the children of God and yet for their liues are much to be blamed because they lead them not according to the Spirit but according to the flesh And these persons whatsoeuer they say doe indeed and in truth deceiue themselues and are quite destitute of Gods Spirit For if they liued in the Spirit they would also walke in the Spirit It is not an idle spirit in any but it will shew and manifest it selfe in a holy and orderly conuersation You will say If such persons haue not the Spirit of god what other Spirit haue they Ans. If there life be naught they haue an vncleane Spirit dwelling in them and the god of this world hath blinded their eies and makes them that they cannot see the right way wherein they should walke 1. Cor. 4. 4. Againe we learne from hence a true and a pregnant signe whereby to discerne whether any man hath in his heart the spirit of God or no The life of a man will discouer and proclaime to all the world before God men and angels what himselfe is If a man in the course of his life and calling be godly and vertuous leading his life according to the will word of God in an honest and carefull indeauour though he faile in some particulars what euer the world thinkes of him he is the man that is indued with the Spirit of God Lastly this teacheth what is the office of all Christian people namely to walke in the Spirit that is to frame and order the whole course and tenour of their liues according to the line square of Gods word and Spirit A motiue to which dutie may be that fearefull threat pronounced vpon those that turne aside and walke in their owne crooked waies Psal. 125. 5. 26. Let vs not be desirous of vaine-glorie prouoking one another enuying one another The scope From this 26. verse to the 11. verse of the chapter following S. Paul handles the second Rule which he had propounded in the 13. verse of this chapter By loue serue one another In the handling whereof he first laboureth to take away the impediments of Loue and then he sets downe the māner how the rule is to be obserued This 26. verse is a rule the ende whereof is to remooue the impediments of loue In this verse foure points are especially to be considered First what the desire of vaine-glorie is Answ. It is a branch of pride which makes men to referre all they haue or can doe to their owne priuate glorie and aduancement For better vnderstanding whereof consider a little the excuses that men haue for the defence or excuse of this sinne I. Excuse Vaine-glorie in effect is no more but the seeking of mens approbation which may lawfully be done Answ. To seeke the approbatiō of men is no fault so that it be
the better man Outward things doe not commende vs to god And it is the spirituall kindred by meanes of faith and our new birth that bringes vs into fauour with God Mathew 12. 49. 20 Nowe the things which I write I speake before God I lie not Before Paul hath auouched sundrie thinges of himselfe that he preached in Arabia Damascus that he went thence to Ierusalem that he did not learne the Gospell there of Peter Iames or any other Apostle Now some men might happily say that these sayings of his are but false and fabulous auochments therefore in this verse Paul defends himselfe and iustifies his owne sayings by a diuine testimony The wordes containe 2. partes An answer to an obiection concealed on this manner I may be thought to lie but indeede I lie not The second is a confirmation by oath Before God I speake it Touching the first parte there be two pointes to be handled what is a lie And whether it be a sinne or no A lie is when we speake the contrarie to that we thinke with an intention to deceiue More plainly in a lie there be 4. thinges the first is to auouch and affirme that which is false The second is to speake with a double harte Psal. 12. 2. That is to speake against knowledge and conscience as when a man saith that is true which he knowes to be false or that is false which he knowes to be true This makes a lie to be a lie and this distinguisheth an vntruth from a lie For here it must be obserued that a man may speake that which is false and not lie namely if he speake that which is false thinking it to be true For then though he erre and is deceiued yet he speakes not against conscience and consequently he speakes no lie Againe a man may speake that which is true and yet lie for if he speake that which is true indeede and speake it as a trueth and yet thinke it to be false he lies indeed because he speakes the truth against his conscience The third thing in a lie is a minde or intention to deceiue or hurte For in the ninth commandement that is a false testimonie that is against our neighbour The 4. pointe is that he which speakes that which is false vpon a vanitie of minde without reasonable cause is a lier Thus bosters flatterers are liers And these are the things which concurre in the making of a lie For the better conceiuing of the nature of a lie we must put difference between it and sundrie other things incident to speach First we must put difference betwene a lie and a Parable or figure In a parable indeed there is something supposed or fained as for example when the trees are brought in conferring and consulting aboute their king Iud. 9. 8. neuerthelesse a parable is farre from falsehoode or lying for by things fained it signifies and declares an vnfained truth Againe difference must be put betwene a lie and the concealement of a thing for it is one thing to speake against our knowledge and another to speake that which we knowe And concealements if there be a reasonable cause and if it be not necessary for vs to reueale the thing concealed are not vnlawfull Thus Abram speakes the truth in parte calling Sara his sister and conceales it in part not confessing her to be his wife Gen. 12. 10. Thus Samuel by Gods appointment reueales that he came to Gilgall to offer sacrifice and conceales the annointment of Dauid that he might saue his life 1. Sam. 16. 5. Ionas preaches that Niniue shall be destroyed within 40. daies and he conceales the condition of repentance The like did Isaie to Ezechias Isa. 38. 1. Thirdly a difference must be made between lying and fayning which some call simulation not dissembling but rather sembling if I may so terme it And that is when something is spoken not contrary but beside or diuers to that which we thinke And this kind of fayning if it be not to the preiudice of truth against the glory of God and the good of our neighbour haue some conuenient and reasonable cause is not vnlawfull It was not the will and counsell of God to destroy the Israelites for their idolatrie And he doth not speake vnto Moses any thing contrary to his will but something that is beside or diuers vnto it when he saith let me alone that my wrath may waxe hoâ—â— and I may destroy them Exod. 32. 10. And this he spake that he might stirre vp Moses to feruencie in praier for the Israelites and the Israelites to vnfained repentance Iosua hauing besiged Ai meant not to flie yet doth lie faine a flight that he might draw his enemies out of the citie destroy theÌ„ Ios. 8. 5. There is a kind of deceit called dolus bonus that is a good deceit and of this kind was the act of Iosua Thus Physitians for their good vse to deceiue the senses of their impotent patients Thus pareÌ„ts insinuate vnto their childreÌ„ terrible things of the beare and bull-begger that they may keepe them from places of hurt and danger And this may be done without fault for it is one thing to contrary the truth and an other to speake or doe something diuerse vnto it without contrariety The second point is whether to lie be a sinne or no the answer is yea For euen in this place Paul puts lying from himselfe and that with an oath The deuill is said to be the author of all lies Ioh. 8. And it is Gods commandement that we should put away lying Eph. 4. 25. It is obiected that the sporting and officious lie is not against charitie to the hurt of any but for the good of men I answer first though it be not to the hurt of our neighbour yet is it to the hurt and preiudice of trueth Secondly they are deceiued to whom these lies are told Thirdly he hurts himselfe that tels a lie though it be for the good of men for when he speakes the truth indeede he is lesse beleeued Lastly though these kind of lies seeme to be good in respect of their ende yet are they not good in respect of their nature and constitution For in speaking there should be a conformitie and consent betweene the tongue and the minde which is not when any lie is vttered Secondly it is obiected that the Egyptian Midwiues saued the male children of the Israelites and Rahab the spies by lying Exod. 1. 19. Ios. 2. 5. and that they are commended for this I answer we must distinguish the worke done from the ex equution of the worke The worke in sauing the children and the spies was a fruite of faith and the feare of God and it is coÌ„mended but the manner of putting these workes in exequution by lying is not approoued If it be said that faith and the feare of God cannot stand with a manifest sinne I say againe that faith and the feare of
God are imperfect in this life and therefore they are ioyned with many frailties and actions of faith are mixed with sundrie defects and sinnes Now then we are to be exhorted to make a conscience of lying and to speake the trueth from our hearts And there be many reasons to induce vs to the practise of this dutie First it is Gods commandement Iam. 3. 14. Secondly lying is a conformitie to the deuill and by truth we are made conformable to God who is truth it selfe Thirdly we are sanctified by the word of truth Ioh. 17. 17. and guided by the spirit of truth and therefore we are to detest lying and deceit Fourthly truth is a fruit of Gods spirit Gal. 5. and a marke of Gods child Psal. 32. v. 2. he hath the pardon of his sinnes in whose spirit there is no guile and Psal. 15. 2. he shall rest in the mountaine of God who speakes the truth from his heart Lastly destruction is the lyers reward Psal. 5. 6. God will destroy them that speake lies and they must haue their portion in the lake that burnes with fire and brimstone Reuel 22. 15 Thus much of the answer to the obiection now followes the confirmation by oath before God Here it may be demanded how these words can be a forme of swearing Ans. In an oath there be foure things The first is an Asseveration of the truth The second is Cenfession whereby the partie that is to sweare acknowledgeth the power presence and wisdome of God in searching the heart and that he is both witnes iudge of all our doings The third is Invocation of God that he would be a witnesse with vs and to vs that we speake the truth The last is Imprecation that God would be a iudge to take reuenge vpon vs if we lie Now then the forme of an oath is a certen forme of wordes in which not all but some of the principall parts of an oath are expressed and the rest concealed and yet to be vnderstood Ierem. 4. 2. there is the forme of an oath The Lord liueth and here onely confession is expressed The forme of swearing I call God to witnesse to my soule 2. Cor. 1. 23. expresseth the third part namely inuocation The words Ruth 2. 17. The Lord doe thus and thus vnto me is an Imprecation The common forme The Lord thee helpe through Iesus Christ is partly praier and partly imprecation And the forme in this place is directly a confession that God is present to witnes and iudge the truth Thus commonly in all formes of oaths one part is expressed and the rest are infolded Here first we learne that the forme of an oath is to be plaine and direct in the name of God and not indirect or oblique in the name of the creatures Gods name concealed And it is the flat commandement of God Math. 5. 34. It is alleadged that Paul 1. Cor. 15. 31. sweares by his reioycing in Christ. I answer the words of Paul by my reioycing are not an oath but an obtestation for the meaning of his wordes is this that his sorrowes and afflictions which he indured for Christ would testifie if they could speake that he died daily Thus Moses called heauen and earth to witnes without swearing for in an oath the thing by which he sweares is made not onely witnes but also iudge Neuerthelesse it is not vnlawfull to name the creatures in the forme of an oath if they be considered as pledges presented vnto God that he should punish vs in them if we lie Thus Paul sweareth I call God to witnes to or vpon my soule Here they are to be blamed whose common fwearing is by the creatures as by their faith by their troth by the Masse Marie by this bread by this drinke c. Secondly here we learne to vse an oath onely in the case of extremitie namely when a necessarie truth is to be confirmed whē this cannot be don by any reason or proofe to be foūd among men vpon earth then may we flie vnto heauen for proofe and make God our witnes Thus Paul confirmes his owne calling when all other proofes failed And it must further be obserued that in extremities he vseth an oath but seldome This seemes to condemne their wickednes that crie at euery word in their common talke before God before God Thirdly before we sweare we are to vse great meditation consideration and preparation and therefore Paul in swearing vseth a word of attention and saith Behold I speake it before God This condemnes the rash and customable swearing of men in their common talke who also in that they commonly and rashly sweare commonly forsweare themselues In that Paul confirmes his writings by oath it appeares that they are of God For if he had sworne falsly God would haue taken reuenge vpon him and his writings before this which he hath not done Whereas Paul saith Before God I speake it he teacheth vs after his owne example to bring our selues into the presence of God to walke before him as Enoch did Gen. 5. 22. and as Abraham was commanded Gen. 17. 1. and to doe whatsoeuer we doe as in the sight and presence of God and to be afraid to sinne because of his presence This is the true feare of God and this is the right practise of religion 21 After that I went into the coasts of Syria and Cilicia and I was vnknowne by face to the Churches of Iudea which were in Christ. 22. But they had heard onely some say He which persequuted vs in times past now preacheth the faith which before he destroied 23 And they glorified God in me Here Paul answers an other obiection which may be framed thus Though Paul learned not the Gospel of the Apostles at Ierusalem yet might he happily learne it of them in other Churches of Iudea To this Paul answers three things The first is that he went from Ierusalem into Syria and Cilicia The second that he was not knowne in person to the Churches of Iudea but onely by hearsay and he sets downe the report that went of him The third is that the Churches of Iudea did not disgrace and slander him but they glorified God for him Of these in order For the first that Paul went from Ierusalem straight into Syria and Cilicia the regions of the Gentiles there be two causes One because Paul was ordained specially to be the Apostle of the Gentiles Act. 9. 15. Rom. 15. 16. The second because Cilicia was his owne countrey for he was borne in Tarsus a towne in Cilicia and his loue to his countrey no doubt was great For in the like case he could haue wished himselfe to be accursed for his countrimen the Iewes From this first answer I gather two things First if any Apostle aboue the rest be the Pastour and vniuersall Bishop of the Church ouer the whole world it is Paul and not Peter because he specially was ordained to teach and conuert the nations The second is
bondage 5 To whome we gaue not place by subiection for an houre that the truth of the Gospel might continue with you Paul had said before that Titus was not compelled to be circumcised now he addes For all the false brethren that is though the false brethren did what they could to the contrarie Here then Paul sets downe who were the cause that Titus was not circumcised namely certaine persons at Ierusalem and them he sets forth by two properties they are false brethren and they crept into the Church Touching the first by it we learne that the Church of God vpon earth euen when it is at the best hath wicked men and hypocrites in it In Adams family there is Cain in the Arke there is Cham in Christs family or schoole there is Iudas In the Church of Ierusalem planted and gouerned by the chiefe Apostles there be false brethren The true sheepe be often without and wolues within Therefore we may not so much as dreame of a perfection of the Church of God vpon earth so long as wicked men be mixed with true beleeuers Againe these aduersaries of Paul are called false brethren because they ioyned Circumcision with Christ as a necessarie cause of iustification and saluation Hence it followes that the Church of Rome is a false Church because it ioynes workes with Christ in the case of our iustification and that as meritorious causes Their second propertie is that they crept into the Church which I conceiue on this manner The Church of God is as a sheepefold or house Ioh. 10. 1. Christ is the onely dore Now Pastours that teach Christ aright are saide to enter in by this dore they which teach any other way of saluation are said to clime in an other way and they which teach Christ ioyning some other thing with him in the cause of saluation are said to Creepe in because in appearance they maintaine Christ and yet because they adde something to Christ they neither enter nor continue in the true Church with any good warrant from God In this they are like the serpent Liuing creatures were all placed in Eden and Man was placed in the garden of Eden called Paradise and so were not beasts How then comes the serpent in why in all likelihood it crept in And so doe false brethren into the Church Hence I gather that false brethren are not true and liuely members of the visible Church though they be members in appearance For if they were in their right place they should not be said to creepe in The true members of the Church creepe not into the mysticall bodie but are built and set vpon the foundation by God It may be alleadged that they are baptised and thereby made members of the Church I answer that faith makes vs members of Christ and consequently of the true Church and baptisme doth but seale our insition into Christ and serues as a meanes of Admission into the outward societie of the congregation and the outward washing doth not make any man a member of Christ. Againe it followes hence that false brethren are not members of the Catholike church For the visible church is part of the Catholike and therefore they which are not reall members of the true visible church are not members of the Catholike Againe in that false brethren creepe into the congregation hence it appeares that no man can set downe the precise time when errours had their beginning For the authors thereof enter in secretly not obserued of men The enuious man sowes his tares when men be asleepe Math. 13. It sufficeth therefore if we can shew them to be errours by the word though we cannot designe the set time when they began The time when a shippe sinketh we often obserue but the time when it first drew water we doe not Let the Papists thinke vpon this Paul hauing thus declared who were the causes that Titus was not circumcised goes on and shewes how they were causes The effect and summe of his declaration is this They vrged the obseruation of the Ceremoniall law as necessarie and hereupon we resused to circumcise Titus First therefore Paul sets downe how they vrged circumcision and that by three degrees First they come in priuily Secondly they spie out their libertie Thirdly they labour to bring them into bondage Againe Paul sets downe the manner of their refusall in three things We gaue not place for an houre We gaue not place by subiection We gaue no place that the truth of the Gospel might continue with you The first degree or steppe in their vrging of circumcision was that They came in priuily that is they ioyned themselues in fellowship with the Apostles in shew pretended the furtherance of the Gospel yet indeed meant nothing lesse though their fraud wickednes was not perceiued Here then the foūdation they lay of all their naughtie dealing is their dissēbling which Paul here notes condemns On the contrarie our dutie is to be indeed that which we professe our selues to be to professe no more outwardly then we are inwardly and to approue our hearts to god for that which we professe before mē The second steppe or degree is that they spie out the libertie vvhich Paul and the rest had by Christ that is they conferre with the Apostles and inquire of them what libertie they haue by Christ in respect of the Ceremoniall lawe of God and this they doe not of a minde desirous to learne but for aduantage sake There be two kinds of spying one lawefull the other vnlawefull Lawefull as when in iust and lawefull warre we inquire into the counsells and doings of our enemtes Numb 13. 1. Vnlawefull when men prie into any thing or matter to finde a fault Thus hypocrites spie faults in the persons and liues of men that they may haue somwhat whereby to disgrace them Math. 7. 4. Thus Atheists prie into the scriptures that they may confute them Thus sundrie hearers come to sermōs that they may carpe Thus our enemies inquire into our religion that they may finde as they suppose exceptions vntruthes and contradictions And in the Church of Ierusalem false brethren inquire how farre Christian liberty extends that they may ouerthrow it This kind of spying is a common fault we must take heede of it and apply the eie of our minde to a better vse First we are to be spies in respect of our owne sinnes and corruptions to spie them out Lam. 3. 40. Let us search our waies and inquire and turne againe to the Lord. Again we are to plaie the spies in respect of our spirituall enemies that we may finde out the temptations of the flesh the world and the deuill Thirdly we must be as spies in searching of the Scriptures Ioh. 5. 39. that we may vnderstand the words of the lawe of God and find comfort to our soules The third and last degree of vrging is that the false brethren seeke to bring the Apostles in bondage
text that Iames Peter Iohn are made equall all being pillars and Iames is first named and that not without cause For not Peter but Iames was the President of the councell of Ierusalem because he spake the last and concluded all Act. 15. 13. Therefore the first naming of Peter in other places of scripture is no sufficient proofe of his supremacie Thirdly Peter here is said to make a couenant with Paul that he shall be the Apostle of the Gentiles and Peter of the Iewes But if Peter had bin head of the Church for 14 yeares togither and had but known the primacie which the Papists giue to him he would not haue consented to this order It is alleadged that Paul was the cheife Apostle ouer the Gentiles in respect of paines and labour and not in respect of iurisdiction I answer this distinction hath no ground in the word of God Againe Paul was an Apostle and vsed his Apostolicall authoritie ouer the Gentiles and there is no Ecclesiasticall person that is or can be aboue an Apostle For he was simply to be beleeued in preaching and writing and had extraordinarie power giuen him by God to punish them that rebelled Againe Paul here saith that the Gospel was committed to him and Peter that is that they were put in trust with it Hence we learne 3. things The first that the Gospel is not ours but gods and that men are but the keepers of it For this we are to praise God The second is that the ministers of the word are to keep and maintaine the truth of it with all faithfulnesse and good conscience and further to apply it to the best vse and to the greatest good of men For this charge lies vpon them that are put in trust The third is that the Gospel is a speciall treasure For this we in England are to giue vnto God all thankfulnes specially by bringing forth the fruits of the Gospel In this dutie the most of vs come short and therfore we may iustly feare least God take from vs the gospel of life and giue it to a nation that will bring forth the fruit of it Moreouer in that Paul saith that God was mightie by him and Peter to the Iewes and Gentiles we are to consider the efficacie of the Ministerie Of it three cautions are to be obserued The first that grace or power to regenerate is not included in the word preached as vertue to heale in a medicine Paul saith He that planteth and he that watereth is not any thing 1. Cor. 3. 7. To regenerate is the proper worke of God not agreeing to angels no not to the flesh of Christ exalted aboue men and angels For the vertue to renew or regenerate is not in it as in a subiect but in the godhead of the sonne The second caution is that grace is not inseparably annexed and tyed to the word preached for to some it is the sauour of death to death The third is that the preaching of the word is an externall instrument of faith and regeneration and the proper effect of it is to declare or signifie And it is an instrument because when the ministers of the word doe by it signifie and declare what is to be done and what is the will of God the spirit of God inwardly inlightens the minde and inclines the heart to beleeue and obey Hence we learne that it is a magicall fiction to suppose that fiue words For this is my bodie should transubstantiate the bread into the bodie of Christ. Secondly we learne that the Sacraments doe not conferre grace ex opere operato by the worke done For the word and Sacraments are both of one nature Sacraments beeing a visible word Now the word the preaching of it doth not conferre grace but onely declare what God will conferre Thirdly by this it appeares that charmes or spels haue not force in them to cure diseases and to worke wonders but by satanicall operation For the best word of all euen the word preached hath it not Lastly we are here to be put in mind that we loose no time in hearing of the word for it is a meanes whereby we are clensed and renewed Euery branch that bringeth forth fruit God purgeth it by his word and other meanes that it may bring forth more fruite Ioh. 15. It is a thing to be obserued that the Apostles at Ierusalem acknowledged Paul to be an Apostle because he had the gift of an Apostle and because his ministerie was powerfull amōg the Gentiles Therefore they which haue the gift of teaching by whome also God is powerfull in the conuersion of sinners are Ministers certenly called of God Let them thinke on this that vtterly condemne the ministerie of the Church of England For many teachers among vs can shew both the gift of teaching and the power or efficacy of their ministery It is worth the marking also that the Apostles are called Pillars Here we see what is the charge of the ministers of the word namely to sustaine and to vphold the Church by doctrine praier counsel good life Elizeus is called of Ioas The charrets and horsemen of Israel 2. King 13. 4. And the Church of God vpon earth is called the Pillar and ground of trueth in respect of the Ministerie of the word 1. Tim. 3. 15. Againe in that all ministers in their places according to the measure of gifts receiued are pillars they are admonished hereby to be constant in the truth against all enemies whatsoeuer It is the praise of Iohn the Baptist that he was not as a reed shaken of the winde Math. 11. 7. All beleeuers are to stand fast in temptation against their spirituall enemies Eph. 6. 13. and this they shall the better doe if they be directed by the good example of their teachers Thirdly in that Ministers are pillars we are taught to cleaue vnto them and their ministerie at all times in life and death For we are liuing stones in the temple of God Christ is our foundation and they be pillars to hold vs vp and therefore not to be forsaken Deut. 12. 19. Furthermore Paul at this time was not accounted a pillar for he saith thus Iames Cephas Iohn are accounted pillars as who should say I am accounted none Thus Paul goes through good report and euill report and is content to be contemned Lastly the example of concord among the Apostles is to be obserued in that they giue the right hands of fellowship one to an other 10 Warning onely that we should remember the poore which thing also I was diligent to doe In these words Paul sets downe the fourth and last signe of his approbation at Ierusalem on this manner At my departing the Apostles warned me to remember the poore and of no other thing did they giue me warning therefore there was a full and perfect consent betweene vs. In the wordes two things are set downe the Apostolicall warning and the practise of it by Paul The warning
any occasion were offeâ—ed it is to be feared that many of vs would be easily mooued to returne to our old prophanenesse and to the superstition of poperie But for the staying and the better establishing of our mindes let vs alwaies remember that they shall perish who withdraw themselues from their faith profession and obedience which they owe vnto God Heb. 10. 38. Psal. 73. 27. Againe here it must be obserued that Paul in describing the sinne expresseth two actions his eating with the Gentiles and his seperation from them the first good and the latter euill The beginning of his action was good but the end of it was naught The reason is this the man regenerate is partly flesh and partly spirit and hereupon it is that when we will that which is good we cannot accomplish it and euill is present with vs. The child of God is like a lame man that goes the right way but yet halts at euery step AbrahaÌ„ Sara desire ishue that is from the spirit but they desire ishue by Agar their handmaid that is from the flesh Rebecca seekes the blessing for Iacob that is a worke of the spirit but shee seekes it by lying that is from the flesh Peter eates with the Gentiles that is from Christian libertie he after seperates himselfe that is from corruption Thus we see that the best workes are imperfect mixed with corruption and that for the best workes we must humble our selues and seeke pardon not in respect of the goodnesse of the worke but in respect of the defect thereof It may be demanded how the acte of Peter should be a sin considering he did onely abstaine from certaine meates that he might auoide the offence of certen Iewes Answer The fact of Peter considered by it selfe is not a sinne for Paul did the like in playing the Iewe but the circumstances make it a sinne For first of all Peter doth not onely abstaine from meates forbidden by the ceremoniall lawe but also he withdrawes himselfe from the companie of the Gentiles and keepes company apart with the Iewes Secondly he abstaines not among the Iewes at Ierusalem but at â—nâ—â—â—ch among the Gentiles where a little before he had openly done the contrarie in vsing his Christian libertie Thirdly he vsed this abstinence when certen Iewes câ—m from Ierusalem to search out the libertie of the Gentiles Fourthly while Peter seekes to auoid the small offence of some Iewes he incurres a greater offence of all the Gentiles Lastly this acte of Peter did tend to the ouerthrowing of Pauls Ministerie and the suppressing of the truth of the Gospel Thus then the act of Peter becomes vnlawfull that was otherwise lawefull beeing simply considered by it selfe Here it may be demanded what Peter should haue done Ans. He shoul haue openly withstood the Iewes that came from Ierusalem as Paul withstood them that vrged the circumcision of Titus Or againe before he had plaid the Iew he should haue aduertised the Gentiles that for a time he was to yeeld to the infirmitie of some Iewes In Peters example we are taught that we must not offend God though all the world be offended Lesse offences must giue place when the great offence is at hand that is when god is dishonoured and the very least part of his trueth is suppressed The third point to be conâ—idered is the cause of the sinne of Peter and that was the feare of the offence of the Iewes Here two questions are to be handled The first how Peters feare should be a sinne Ans. There is a naturall feare created by God and placed in the heart of man This feare of it selfe is good Neuerthelesse by the corruption of nature it becomes euill And it is made euill two waies One is when men feare without cause as when the disciples feare Christ walking vpon the sea and feare drowning when Christ was in the ship with theÌ„ The other is wheÌ„ there is no measure in feare As wheÌ„ men so feare the creature that they neglect their dutie to God This was Peters feare and it was a sinne in him For God is to be feared simply because he is Lord of bodie and soule and can destroy both and he is to be feared for himselfe whereas euery creature is to be feared in part onely and for God Rom. 13. 3. 4. By this we are taught daily to inure our selues in our hearts to feare God aboue all things The second question is how Peter could haue the feare of God considering he feared men more then God at the least in this one action Ans. There are three kinds of feare One is without all sinne this was in Adam and in Christ. The second is altogether sinnefull in the wicked and vngodly because it is seuered from faith and obedience as when there is a feare of men without the feare of God The third is a mixed feare in them that are regenerate in whome the feare of God is ioyned with the corrupt feare of man And in this mixture otherwhiles the one preuailes otherwhiles the other And this feare was in Peter in whome at this time the carnall feare of man preuailed against the true feare of God Paul notes feare to be the cause of Peters sinne that he may thereby signifie vnto vs what kind of sinne it was namely a sinne not of malice but of infirmitie A sinne of infirmitie is when there is a purpose in the heart not to sinne and yet for all this the sinne is committed by reason the will is ouercarried by temptation or by violence of affection as by feare anger lust Thus Peter sinned And let it be remembred that to sinne of infirmitie iâ— properly incident to such as be regenerate as Peter was Euery wicked man makes his sinne his infirmitie fornication is the infirmitie of the â—ornicatour drunkennes the infirmitie of the drunkard c. but it is false which they say For they sinne with all their hearts when they sinne The fourth and last point is the Effect of Peters sinne in drawing the Iewes and Barnabas to the like dissimulation Here we see the contagion of euill example And hence we learne that Minisâ—ers of the word must of necessitie ioyne with good doctrine the Example of good life For first of all it is the expâ—esâ—e commandement of God 1. Pet. 5. 3. Be patternes of the flocke 1. Tim. 4. 12. Be an ensample in word conuersion loue spirit faith puritie Phil. 4. 8. What ye haue seene in me that doe Math. 5. 16. Let your light so shine before men that they may see your good works SecoÌ„dly practise in the Minister is a part of his teaching For the multitude doe not maâ—ke so much what men say as what men doe Herod did many things not because Iohn the Baptist was a good Minister but because he was a good man Mark 6. 20. Thirdly Ministers haue not the presence protection of God vnlesse their liues be vertuous and godly If thou turne thou shalt
the naturall obseruation of the law without the death of Christ. But it is false which they say For Paul here speakes against Christian Iewes who ioyned the law and the Gospel and looked to be iustified both by Christ and by the works of the law and not by workes of the law done by strength of nature but by works of grace CHAP. III. 1 O foolish Galatians who hath bewitched you that ye should not obey the truth to whome Iesus Christ before was described in your sight and among you crucified THat we may see how this chapter depends on the former we must repeat the principall argument of the Epistle If I was called of God my doctrine be true then ye should not haue reuolted to an other Gospel but I was called of God and my doctrine is true therefore ye should not haue reuolted to an other Gospel The first part of the minor that Paul was called of God was handled in the first and second chapters The second part that his doctrine is true is handled in the third fourth and fifth and is propounded in this verse Moreouer the Conclusion of the argument set downe Chap. 1. v. 6. is here againe repeated namely that the Galatians should not haue reuolted to an other Gospel And withall Paul here notes the causes of their Reuolt and they are two One is follie O foolish Galatians The other is the deceit of false teachers who hath bewitched you Whereas Paul saith O foolish Galatians that we mistake not his example three questions may be demanded The first is In what respect he giues this hard iudgement against them Ans. Three things are subiected to Iudgement the doctrines of men the liues of men and the persons of men Doctrines are to be iudged by the word and the liues of men yet ordinarily the persons of men are not to be iudged For the saying is true that three things are not subiect to iudgement the Counsels of God the Scriptures and the persons of men And in this place Paul giues iudgement not against the Galatians themselues or against their persons but against their new conceiued doctrin and against their practise in Reuolting The second question is whether this iudgement be righteous and true iudgement Ans. It is because it is vpon good ground For first of all Paul giues this censure by vertue of his calling because his office was to reprooue and correct vice Tit. 1. 9. and 2. 15. Secondly it was in truth For indeede they ouerturned the passion of Christ and therefore he could not call them lesse then fooles Thirdly this iudgement was giuen in loue For Paul intended and desired nothing in this speach but their good and amendment Vpon like grounds Isai calls the Israelites people of Sodome and Gomorrha Isa. 1. Christ calls the two disciples foolish and slow of heart to beleeue Luk. 24. 25. Paul calls the Cretians lyers and slow bellies Tit. 1. 12. But Matth. 5. 22. may be obiected where he is said to be in danger of a Councill that saith Thou foole Ans. The place is to be vnderstood of them that charge men with follie with a mind to reproch them and in way of reuenge which Paul in this place doth not The third question is whether we may vse like iudgement against men Ans. Vpon like grounds we may if we haue a warrant and calling from God so to doe For all iudgement is Gods Rom. 14. 10. if this iudgement be in truth if it be in charitie for the amendment of the parties and for the good of others Otherwise if these grounds faile vs we may not giue iudgement against any man but must follow the iudgement of charitie which thinks no euill hopes the best and construes all things in the best part 1. Cor. 13. To come to the second cause Paul saith Who hath bewitched you that is who hath deceiued you as if ye were bewitched by some inchantments Here Paul takes it for a confessed truth that there is witchcraft and witches And that we may the better conceiue his meaning two questions are to be propounded The first is what is the witchcraft here meant Ans. It is a Satanicall operation whereby the senses of men are deluded For the deuill can by certaine meanes delude and corrupt the phantasie or the imagination and cause men to thinke that of themselues which is otherwise There is a disease called Lycanthropia in which the braine beeing distempered men thinke themselues to be wolues and carrie themselues as wolues And in this disease the deuill hath a great stroke Againe the deuill can delude the outward senses as the hearing and the sight Thus Iannes and Iambres turned their roddes into serpents before Pharaoh and brought frogges by deceiuing the eye and not in truth Exod. 7. and 8. Thus the witch of Endor made a counterfeit of Samuel to rise out of the earth 1. Sam. 28. The second question is if this witchcraft be an operation of Satan howmen should be said to doe it for Paul saith who or what man hath bewitched you Ans. Men doe it by league and confederacie with the deuill The inchanter charmes by ioyning societies Psal. 58. 5. The deuill seekes whome he may deuoure and therefore where he finds a fit person to worke vpon he infinuates and offers himselfe And after men be in league with him he hath a word and sacraments for them as God hath and he requireth faith as God doth And looke as theeues some lie in the way some in the wood and they in the way when a bootie comes giue a watchword to the rest and then all are at hand together Euen so when men in league with the deuill vse charmes imprecations curses praises superstitious inuocations according to his appointment and other Satanicall ceremonies a watchword is likewise giuen vnto him and he is straight at hand to doe the intended feate Thus and no otherwise are men said to bewitch or delude the eye That which Paul saith to the Galatians if he were now liuing among vs he would likewise say to vs O foolish nation who hath bewitched you We are wise in matters of the world but in matters concerning the kingdome of heauen the most of vs are fooles besotted and bewitched with worldly eares and pleasures without sense in matters of religion like a peece of waxe without all forme fit to take the forme and print of any religion And we must take heede least this our foolishnes and intoxication of our senses lead vs headlong to perdition And therefore we must learne the way of life in humilitie Psal. 25. 9. We must obey it and in obedience we shall learne it Ioh. 7. 17. We must as heartily loue the word of God as in minde we conceiue it least by not louing of it we be giuen vp to strong illusions to beleeue lies 2. Thess. 2. 10. Lastly we must pray to God to be taught and guided by his word and spirit in things pertaining to
will be iustified by one act of the law is bound to performe the rest for his iustification Abolished from Christ that is Christ is become an idle and emptie Christ vnto you Whosoeuer are iustified by the law that is are of opinion that they are to be iustified by the workes of the law For indeede a sinner cannot be iustified by the law but onely in his owne false opinion Grace that is the loue and fauour of God The resolution The third verse is a confirmation of the reason in the second verse and it may be framed thus He which is bound to keepe the whole law hath no part in Christ he which is circumcised is bound to keepe the whole law therefore he which is circumcised hath no part in Christ. The 4. verse is a repetition of the second verse with a declaration therof for he shewes what he meanes by circumcision namely iustification by circumcision and consequently by the whole law And therefore when he had said If ye be circumcised he changeth his speach saying Whosoeuer is iustified by the law Againe least men might thinke it a small matter to be abolished from Christ he shewes that it is indeede to fall from grace The vse These verses are as it were a thunderbolt against all Poperie And first of all I vrge the argument of Paul against the Popish Church and against the Popish religion If ye be iustified by the law ye are abolished from Christ and fallen from Christ. Answer is made that the words are to be vnderstood of such workes of the law as are from nature and goe before faith and not of such workes as are from grace and follow faith for such workes they say are from Christ and stand with him I answer the words of Paul are to be vnderstood of all workes of the law whether they be from nature or from grace For this Epistle of Paul was written about sixe yeares after the conuersion of the Galatians therefore they were and had bin long regenerate persons now men regenerate looke not to be iustified by works of nature but by good workes which are workes of grace And Paul saith Eph. 2. 10. We are not saued by workes which God hath ordained that we should walke in and these are the best workes that are or can be Againe Tit. 3. 5. Of his mercie he saued vs and not of workes of righteousnes By this text we further see that we and the Papists differ not about circumstances vnlesse Grace and Christ be circumstances Againe we see that the Church of Rome is indeede no Church because by maintaining iustification by works it is abolished from Christ and fallen from grace Againe I vrge Pauls argument against them on this manner He which is debter to the whole law hath no part in Christ he which is iustified by workes is debter to the whole law therefore he which is iustified by workes hath no part in Christ Let them answer if they can I turne the same argument another way thus He which is iustified by workes is bound to keepe the whole law but no man can keepe the whole law therefore no man can be iustified by workes They answer to the minor by making a double fulfilling of the law one for this life the other for the life to come and both in their kind perfect The fulfilling of the law for the time of this life they say it is to loue God aboue all creatues in truth and that he which doth thus much fulfills the law and is no offender Hereupon they inferre that works may be answerable to the law and be opposed to the iudgement of God And for this doctrine they alleadge S. Augustine I answer againe that Paul in this place takes it for a confessed truth that no man can fulfill the law and he vrgeth it as a great inconuenience that any man should be bound to keepe the whole law And before he hath said He which is of the workes of the law is cursed Gal. 3. 10. which could not be if there were a fulfilling of the law for the time of this life As for Augustine it is true he makes two fulfillings of the law and one of them for the time of this life but this he saith is imperfect and this imperfection he makes to be a sinne whereas the Papists of our time teach that men may fulfill the law for the time of this life without sinne Where Paul saith If ye be circumcised marke how the false Apostles abuse circumcision It is by diuine institution a seale of the righteousnes of faith and they make it a meritorious cause of saluation It is indeede rather Gods worke then our worke and they make it their owne worke and that meritorious before God Like doe the Papists at this day Baptisme is a signe and seale of Gods mercie by diuine institution and they turne it into a physicall cause which containes and conferres grace In like sort they turne the workes of the spirit almes praier fasting contrition yea their owne traditions confession satisfaction and such like into meritorious causes of iustification and life And this is the fashion of deceiuers to retaine the names of holy things but not to retaine the right vse of them As here we see Circumcision was an obligation to the keeping of the whole law in the old Testament so is baptisme in the new an obligation or bond whereby we haue bound our selues to liue according to all the lawes of God Matth. 28. 19 20. This discouers the Atheisme and vnbeleefe of persons baptised in these our daies for few there be that thinke vpon and performe this obligation We are further to obserue the condition of the law It is wholly copulatiue All the parts of it are linked one to another He that is bound to one commandement is bound to all he that keepes one indeede keepes all he that breakes one in respect of the disposition of his heart is a breaker of all Iam. 2. 10. he that makes no conscience to keepe some one commandement if occasion be offered will breake any Hence it followes that true regeneration is that which is a reformation and change according to the whole law of God and containes in it the seedes of all good duties Christ saith He that is washed is all cleane Ioh. 13. 10. Iosias turned to God according to the whole law Zacharie and Elizabeth walke in all the commandements of God without reproofe Luk. 1. Dauid saith He shall not be confounded when he hath respect to all the commandements of God Psal. 119. 6. On the contrarie he which hath many excellent things in him if he liue in the manifest breach of some one commandement is sound in none nay indeede he is guiltie of all Herod did many good things and yet all was nothing because he liued in incest Mark 6. 20. The deuill is able to bring a man to perdition as well by one sinne as by many Whereas Paul saith
that is another cause of dissention 1. Corint 3. 3. The second point concernes the qualitie of these dissentioÌ„s When Paul saith if ye bite and deuoure c. he signifies that they were fierce and violent And such commonly are dissentions for religion as appeares by the persecution in Queene Maries daies the heate whereof nothing could slake but mans blood Againe he signifies in these very wordes that they were bruâ—ish and beastlike more beseeming wolues lions dogges then men This must teach vs to detest railing cursing euill speaking fighting vnles it be in the case of necessarie defence for by these actions we degenerate to the condition of beastes and repell from vs the worke of grace for Christ of lions wolfes beares hath made vs his sheepe and lambes Isai. 11. The third point is touching the effect of contention that is the ruine desolation of the Church The diuision of the members among themselues is the dissolutioÌ„ of the whole bodie Differences in points of religion breed doubting doubting hinders faith and inuocation and the free course of the Gospell and where these be hindred the Church goes to decay And by reason of the dissentions that be in these last daies many liue as Atheistes and will be of no religion By this we are to be admonished to studie and to vse all meanes to maintaine Christian peace and concord Eph. 4. 3. To this end we must remember one generall rule Rom. 12. 18. haue peace with all men And withall we must obserue the cautions which Paul addes one is if it may be with good conscience for there are some with whome there is no peace vnles we sooth them in their vices or denie our religion either in whole or in part The second is If it lie in you for sometime men are accused and must of necessitie defend themselues These two cautions obserued peace must be had with all men It may theÌ„ be demanded why do not the Protestans make a Pacification with the Papists Ans. we are content so to do in respect of ciuill societie but not in respect of religion We haue a commandement to the contrarie Reuel 18. 4. come out of Babylon my people and touch no vnclean thing where a pacification is made both the partes must yeeld somewhat but we may not yeeld in any point of our religion to the Papists In an Instrument of musick the stringes out of tune are set vp or set downe to the rest and the strings that are in tune are not stirred Euen so the Papists are to turne to vs we are not to turne to them our religion beeing the doctrine of the prophets Apostles Peace is three-fould Church peace Ciuill peace Houshould peace All these are to be maintained Touching Church peace I giue 3 rules The first is that for the ending of differences in religion there must be conferences in a free or christian councell the spirits of the prophets is subiect to the prophet 1. Cor. 14. â—2 when there arose differences in the Churches of Iudea the Apostles and elders came together to inquire of the matter Act. 15. 6. And this is a thing much to be desired in these daies specially in these Westerne partes of the world It may be demanded why did not the Protestants ioyne with the Papists at the councell of Trent Ans. from the first session it was more then 6 yeares before any safe conduct was giuen to the Protestants and at their appearing in the councell exception was taken against their letters and they dismissed And when they appeared the second time vpon new safe conduct the councell was the next day reiorned for 2 yeares And when safe conduct was giuen the 3 time the Protestant princes refused to send their diuines because they had bin twice mocked Moreouer the councell was not a free councell because the Pope himselfe was both partie and iudge The second rule There must be a christian toleration one of an other Eph. 4. 2. here that we mistake not I propound 2 questions One is in what must there be a toleration Ans. A toleration presupposeth an errour or defect in our brother An errour is either in iudgement or manners An error in iudgment is either in the foundation of religion or beside the foundation in lighter matters if the errour be in the foundation there is no toleration of it If it be in some lesser matter a toleration is to be vsed according to the rule of the Apostle if ye be otherwise minded God will reueile it Phil. 3. 15. when others see not that which we see we must not preseÌ„tly coÌ„demne them but tolerat their ignorance till God reueile his truth vnto them Againe errors in manners be of 2 sortes some without offence as hastines frowardnes vaine gloriousnes c. these we must tolerate Pro. 19. 11. and others with open offence and such admit no toleration 1. Cor. 5. 11. The second question is to what ende must we tolerate the infirmities and ignorances of our brethren Ans. Toleration must tend to the good and edification of men Rom. 15. 2. We must not so tolerate as that we approoue of the least vice or betray the least part of Gods truth It may here be demanded whether there may not be a toleration for Poperie Ans. No. The toleration of two religions in one kingdome is the ouerthrow of peace Againe Poperie is a religion both hereticall and schismaticall It may be said that faith and conscience is free I answer though faith in the heart and conscience in it selfe be free in respect of mans authoritie yet is not the publishing of faith and the profession of conscience free in like sort but it stands subiect to the power of the Magistrate The third rule Euery man in his place specially teachers must set themselues to build the Church Iud. v. 20. Eph. 4. 12. Indeede the truth is to be defended but marke how The truth must be confessed when time and occasion serues without opposition this done all contentions laid aside we must set our selues to build the Church And the rather Ministers of Gods word in England must remember this because while we are striuing among our selues in sundrie points of difference the Papist our common enemie gets ground Touching ciuill peace it must be remembred that the peace and good estate of Ierusalem stood in this that it was made the seate of Gods sanctuarie and the throne of iustice Psal. 122. When the Arke was in the house of Obed-Edom all things prospered with him Now in the new Testament the preaching of the Gospel inuocation of Gods name with the vse of the Sacraments come in the roome of the Sanctuarie Ciuill peace then is maintained when men yeeld subiection to the Gospel of Christ which brings peace to all that receiue it Touching houshold peace I giue two rules One is that gouernours of families must vrge and compell all vnder them to admit at the least outwardly the practise of
12. v. 13. Distributing vnto the necessities of the Saints The two latter sorts beeing principally meant in this place are not to be borne by dissembling of them or yeelding to them much lesse by bolstering men vp in them or by partaking with theÌ„ For albeit the adulterer and vncleane person would gladly make Christ a baud the theife would make him his receiuer and many there are who would be content to shift off their sinnes in whole or in part and lay them vpon the shoulders of others yet in Gods cause and quarrell in matters of faith we are not to yeeld a haire breadth Moses told Pharao that â—he would not leaue so much as a hoofe behind him Exod. 10. 26. And Paul would not giue place to Peter and them that were with him no not for a moment that the truth of the Gospel might continue with them Gal. 2. 〈◊〉 They must therefore be borne by disburdening theÌ„ of theÌ„ by gentle mild admonitioÌ„ or if they cannot be redressed by bearing tollerating of them in passing by them as though we did not perceiue them for as Salomon saith It is the glorie of a man to passe by infirmitie or lastly by praying for them For if we shall breake the bond of brotherly loue and Christian societie by reason of these or such like infirmities which we see to be in our brethren we walke not in loue in that we beare not their burdens as the Apostle commandeth in this place and Eph. 4. 2. Support one another through loue And surely this is a most necessarie precept of great vse and consequence in the life of man for except we beare and tolerate the frailties of men in passing by them in such sort as I haue said it is impossible we should lead a quiet or comfortable life in any societie We must seeke for a new world or leauing the fellowship of men betake our selues to some solitarie desert as sundrie Eremites and Anchorites haue done because they could not by reason of their froward and wayward natures digest the manifold inconueniences which they saw to be amongst men in publike societies This dutie therefore of bearing one anothers burdens albeit it be difficult yet it must be practised specially of those that are strong men in Christ for as in architecture all stones are not fit to be laid in euery place of the building but some below as the fundamentall and chiefe corner stones to beare vp the waight and burden of the building others aboue in the wall that so the whole building may be firme and compact in it selfe So in the Church which is the house of God where all beleeuers are liuely stones built vpon Christ Iesus the chiefe corner stone bearing vp the whole burden euen all the infirmities of the Church those that are stroÌ„g must support the infirmities of the weake that so the whole building beeing compact and knit together may growe vp to a holy temple in the Lord. For otherwise the whole frame of the building must needs be dissolued and come to ruine It is a common prouerbe among the Italians that Hard with heard neuer makes a good wall By which is signified that as stones cobbled vp one vpon another without morter to combine them make but a tottering wall that may easily be shaken but if there be morâ—er betwixt them yeelding to the hardnes of the stones it makes the whole like a solide continued bodie strong and stable able to endure the shocke of the ramme or the shot of the cannon So that societie where all are as stiffe as stones which will not yeeld a haire one vnto another one beeing as fast as froward as hastie as another cannot be firme and durable But where men are of a soft a yeelding and relenting nature giuing place to the stiffenes of others and yeelding to thetempest for a time that societie is compact in it selfe and so cannot but continue because one doth beare the infirmities of another Dost thou therefore see thy brother to be ouertaken with some sinne or to be ouer curious very froward too self-conceited abounding in his owne sense exceeding hastie c. beare this his infirmitie now and so he perhaps may beare with thee in the like case another time or beare thou with his curiousnes he will beare with thy dulnes beare with his ficklenes he will beare with thy frowardnes beare with his hastines he will beare with thy selfe-conceitdenes For it is to be obserued that the Apostle saith not that those onely which are strong should beare the frailties of the weake but that both strong and weake should beare one anothers burdens it beeing a mutuall and reciprocall dutie imposed vpon all because there is none so strong but one time or other he may slippe and fall and so may stand in neede to be supported euen of the weake the palsie man beeing sicke had his burden to wit his bed borne but beeing restored could helpe to beare another mans burden so if thou beare another mans burden that is weake when he is strong he will be readie to beare thine if neede require God commands that if we find our neighbours beast lying vnder his burden we must lift him vp how much more ought we to helpe our brethren lying vnder the burden of sinne Therefore the strong are to support the weake and the weake must vpon occasion support the strong as in the arch of a building one stone doth beare mutually though not equally the burden of the rest or as harts swimming ouer a great water doe ease one another in laying their heads one vpon the backe of another the foremost that hath none to support him changing his place and resting his head vp on the hindermost Thus in a familie the husband must beare with the nicenes and frowardnes of his wife the wife with the fastnes or hastines of her husband Those Magistrates and Ministers which are too cold and backward in good things must beare with the ouer great heat and forwardnes of their fellowmagistrates or fellow-ministers and those must beare with them againe seeing both aime at the same ende the edification of the Church and the good of the Commonwealth Thus in Gods prouidence Luther and Melancthon were happily ioyned together and did beare with one another Luther with his softnes Melancthon with his hastines he with his boldnes he with his timorousnes Melancthon did well temper the heat and zeale of Luther with his mildnes beeing as oyle to his vineger and Luther on the other side did warme his coldnes beeing as a fire to his frosennes Thus the Apostle commandeth that we should beare with the infirmities of those that are weake and not sufficiently catechized in the doctrine of our spirituall libertie purchased vnto vs by Christ and not to please our selues too much but rather to please our neighbour in that which is good to edification Rom. 15. v. 1 2. For amongst other