on the Lords day But this doctrine seemes not to stand with the fourth commandement It seemes to be a truth more probable that euery seauenth day in the weeke must be set a part in holy rest vnto God for this is the substance of the fourth commandement And it is also very probable that the Sabbath of the new Testament is limited and determined by our Sauiour Christ to the Lords day For Paul and the rest of the Apostles obserued the first day of the weeke for a Sabbath day Act. 20. 7. and he saith Whatsoeuer ye haue heard and what ye haue seene in me that doe Phil. 4. 9. Againe it was the decree or constitution of Paul that the collection for the poore should be the first day of the weeke at Corinth now this collection in the Primitiue Church followed preaching praier sacraments and it was the conclusion of all other exercises in the assemblie 1. Cor. 16. 2. And this first day of the weeke is called the Lords day Apoc. 1. 11. and it is so called because it was dedicated and consecrated to the honour of Christ our Lord. And who is the author of this Dedication but Christ himselfe the Lord of the Sabboth It is alleadged that the Sabbath and the commandement touching the Sabbath is Ceremoniall and vpon this ground they take libertie keep no Sabbath at all But the truth is that the commandement touching the Sabbath is not wholly Ceremoniall It may be the first words Remember the Sabbath day to sanctifie it and the words In it thou shalt doe no manner of worke c. are spoken of the Iewes Sabbath but the wordes Sixe daies shalt thou labour and the seuenth day is the Sabbath of the Lord thy God are morall and containe a perpetuall truth Therefore the words of Paul must be conceiued with an exception of the Sabbath day which is the seuenth day in euery weeke which day Christ hath limited by his Apostles to the Lords day The vse This text of Paul discouers vnto vs a great part of the superstition of the Popish Church in the obseruation of holy daies First beside the Lords day they appoint many other sabbaths whereas it is the priuiledge of God to appoint an ordinarie day of rest and to sanctifie it to his owne honour Secondly they bind mens consciences to the obseruation of their holy daies which Paul here forbids and Col. 2. 16. Thirdly they place the worship of God in the obseruation of their holy daies but God is worshipped in vaine by mens precepts Matth. 15. Fourthly they place a great holines in their festiuall daies more then in other daies Fiftly they dedicate many of their holy daies to the honour of Saints and Angels whereas the dedication of ordinarie and set daies is a part of diuine or religious worship Lastly their holy daies for number are more then the festiuall daies of the Iewes and thus they bring people into their old bondage nay to a greater bondage then euer the Iewes indured in respect of daies and times It may be said that the Church of the Protestants obserue holy daies Ans. Some Churches doe not because the Church in the Apostles daies had no holy day beside the Lords day and the 4. commandement inioynes the labour of sixe daies Indeede the Churches of England obserueth holy daies but the Popish superstition is cut off For we are not bound in conscience to the obseruation of these daies neither doe we place holines or the worship of God in them but we keepe them onely for orders sake that men may come to the Church to heare Gods word And though we retaine the names of Saints daies yet we giue no worship to saints but to God alone And such daies as contained nothing in them but superstition as the conception and assumption of the virgin Marie we haue cut off Thus doth the Church with vs obserue holy daies and no otherwise Indeede the ignorant multitude among vs faile greatly in the obseruing of daies For they greatly solemnise the time of the birth of Christ and then they keepe few or no markets but the Lords day is not accordingly respected and men will not be disswaded from following of faires on that day Againe to obserue daies of good bad successe according to the constellations of the heauens is an heathenish fashion to be auoided For it is here condemned in the Galatians Here therefore we must be put in minde not to obserue the planetarie houres for men suppose that the houres of the daie are ruled by the planets and hereupon that some houres are good and luckie as they say and some vnluckie that men are taken with planets and borne vnder vnluckie planets But these are heathenish conceits Neither must we respect our Horoscope or the time of our birth and the constellation of the heauens thē as though we could hereby know what should befall vs to the end of our daies And we must not put difference of daies as though some were luckie vnto vs and some vnluckie according to the course of the starres The like I saie of the Criticall daies that is the 7. and the 14. daie after that a man beginnes to be sicke For they are groūded vpon the aspects of the moone which are not to be regarded And the Climactericall years are not to be obserued as dangerous and dismall The obseruatiō of the signes is of the same nature For the 12. signes are nothing els but 12. parts of the first mooueable which is but a supposed heauen Therefore there is no danger in the thing but in our conceit We are to feare God and not to feare the starres neither are we to make differences of daies in respect of them as though the affaires we take in hand should prosper the better or the worse in respect of their different operation Gods commandement is Feare not the signes of heauen Ierem. 10. 2. And good reason For no man can by learning knowe the operation of the starrs because their lights and operations are all mixed togither in all places vpon earth and therefore no obseruation can be made of this or that starre more then of this or that hearbe when all hearbes are mixed and compounded togither Againe the operation of the starres is by their light and light hath no operation but in heat or cold moisture or drinesse In this respect though we may well obserue the full and the change of the moone it is foolishnesse to ascribe the regiment of our affaires to the starres they beeing matters contingent which depend on the will and pleasure of man Lastly it is a great ouersight to hold sundrie of the starres to be malignant and infortunate in respect of vs whereas they are the creatures of God and their light serues for the good of man In a word we are not to make difference of daies neither in respect of holines nor in respect of good or badde successe V. 11. I am afraid
Thirdly this doctrine serues to beate downe a point of naturall Atheisme in the heart of man which makes many thinke it a vaine thing to serue God and to heare his word Iob. 21. 15. Mala. 3. 14. Dauid was troubled with this corruption Psal. 73. 15. Many of them which professe the name of Christ will not be brought to keep the Sabbath daie and in their dealings they vse fraud and lying as other men doe and all is because they thinke they cannot liue by their religion Fourthly the onely way to establish a kingdome or common wealth is to plant the Gospell there for this makes an happie people And this is the maine cause of our happinesse and successe in this church and land And the obedience of the Gospel is it that makes euery man in his trade office and calling whatsoeuer it be to prosper Read Psal. 1. 3. 5. On the contrarie they are wretched and miserable that liue without the Gospell Prou. 29. 18. 2. Cor. 4. 3. 2. Tim. 3. 7. 6. To receiue the doctrine of the Apostles is an vnfallible marke of the Church of God For this is it that makes a people blessed and happie 7. We may not despise the preaching of the word 1. Thes. 5. 20. If we doe we despise our owne happinesse If it be said Preachers sometime are deceiued Answ. Marke the addition of Paul Prooue all things hold that which is good 2. Thess. 5. Touching the speciall loue of the Galatians to Paul First it may be demanded what was the cause of it Answ. The very Ministerie of the Apostle whose office it was to make Disciples Math. 28. 19. and so to plant the Church of the new Testament And for this cause he had a priuiledge to preach the truth so as he could not erre in things which he deliuered to the church 2. He preached with authority as hauing power to correct rebellious offenders 2. Cor. 106. and 1. Cor. 4. 3. he preached with vnspeakeablle diligence Read Act. 20. 31. 4. He had a prerogatiue as the rest of the Apostles had after he had made disciples by imposition of hands to giue vnto them the extraordinary giftes of the Holy Ghost Act. 8. 17. And these are the meanes whereby this speciall loue was procured Secondly it may be demanded whether the Galatians did not more then keepe the law when they would haue plucked out their owne eyes and haue giuen them to Paul for thus they loue him more then their owne selues Ans. The commandement Thou shalt loue thy neighbour as thy selfe doth not prescribe that we must in the first place loue our selues and then in the second loue our neighbour but it setts downe the right manner of louing our neighbour and that is to loue him as hartely and vnfainedly as our owne selues The measure of loue is expressed when Christ saith we must loue on another as Christ loued vs. Ioh. 13. 34. There is a certen case in which we must consider our neighbour not only as a neighbour but also as a speciall instrument of God and thus are we in some respectes to loue and to preferre him before our selues Thus a subiect is more to loue the life of his prince then his own life Thus Paul was content to be accursed for the Israelites Rom. 9. 1. And the Galatians would haue giuen their eies to Paul that was so worthy an instrument of the grace of God In their example we are taught to be willing to forsake the dearest things in the world for the Gospell of Christ euen our eies hands feete yea and our life Vers. 16. Because I tell you the trueth We must after Pauls example speake the truth to all men Eph. 4. 25. Am I therefore your enemie the conclusion of the Apostles argument Here we see a corruption of nature which makes vs that we cannot abide to heare the truth in things that are against vs. We hate them that speake the truth selfe loue makes vs conceiue the best things of our selues Here then learne 1. To search thy heart and life that thou maiest know the very worst by thy selfe If thou wilt not know it now thou shalt know it to thy shame in the day of iudgement 2. Be vile and base in thine owne opinion Iob. 34. last 17. They are iealous ouer you amisse yea they would exclude you that ye should altogether loue them 18 But it is good to loue earnestly alwaies in a good cause and not onely when I am present with you The word zeale hath many significations here it is fittely translated ielousie Ye are ielous hereby much is signified that there is a spirituall marriage betweene Christ and his Church that the Church is the Bride Christ the bridegroome or husband the Gospel an instrument drawne touching the marriage the sacraments as seales the graces of the spirit as loue-tokens the Ministers of Christ as friends of the bridegroome and suters for him In this respect they put on the affection of Christ and are zealous for him This Ielousie is twofold pretended ielousie and true ielousie Pretended ielousie is when men falsely pretend the loue of the Church for Christs sake Thus Paul saith They are ielous that is they pretend a loue vnto you for Christs sake but indeede they doe it amisse And the reason follows They would exclude you namely from louing of me Others read the wordes thus they would exclude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vs the difference in the Original is onely in one letter and the sense is the same that the false Apostles would exclude Paul from the loue of the Galatians that they onely might be honoured and loued Jt is good These words may be vnderstood either of the Galatians or of Paul I rather choose to applie them to Paul that for ielousie he may make an opposition betweene himselfe and the false teachers The sense is this that ielousie is a good thing if it be in a good cause that is if it be indeede for Christs sake and be alwaies the same And Paul addes further that this kind of ielousie is in himselfe because he is ielous ouer the Galatians not onely when he is present with them but also when he is absent and this he further confirmes in the two next verses The scope In these wordes Paul meetes with a conceit of the Galatians for they might happely say that their new Teachers loued them exceedingly and were zealous for their saluation Paul therefore answers by a comparison thus they are ielous ouer you but it is amisse nay ielousie for you is good The first part of the comparison is in the 17. verse the second in the 18. The vse When Paul saith that the false Apostles were ielous ouer the Galatians amisse he sets out the fashion of men in the world which is to doe things which are good in their kind but to doe them for wrong ends It is an excellent office to preach the word but some doe it of enuie and
life or in respect of the intention of our loue in hauing a greater desire of the good of some then of othersome and thus we are not bound to loue or to doe good to all alike For as S. Barnard saith Meliori maior affectus indigentiori maior effectus tribuendus This doctrine inuested with the former examples may shame the base seruile and beggerly liberalitie of the common sort of men which professe the Gospel whose hands are tied to their purses and their hearts locked to their chests who are so extremely miserable that they neither doe good to others nor yet to themselues Secondly it condemneth them which are so vnnaturall that they forget all dutie to their kinred and acquaintance in the flesh Thirdly those who will doe good to none but to those that haue done good to them this is right the Pharisies righteousnes to loue our friends and hate our enemies the goodnes of the Publican to lend to those of whom they look for the like Lastly those who are so full of the poison of malice and reuenge that beeing once incensed they can neuer be appeased till they crie quittance with those that offend them The third thing to be considered in the words is the circumstance of time we must doe good to all while we haue time Here sundrie points are to be obserued I. If we must doe good while we haue time we must make a holy and profitable vse of our time the rarest iewell and greatest of all earthly treasures because time will not alway last and therefore we must take time while it is time seeing time and tide will tarie for no man Let vs consider what a shame it is that the children of this world should be wiser in their generation then we who professe our selues to be children of light The mariner or sea-faring man who obserues wind and weather taketh the oportunitie of the time the trauailer or way-faring man takes day before him and trauaileth while it is light The smith striketh the yron while it is hot for when it is cold it is too late to strike The Lawyer taketh his time to wit the Terme time for the intertaining of his clients and following of his suits for when the Terme is ended his time is gone Now it is alway Terme-time with Christians euery present day euen this present time is their Terme-time therefore if we will not shew our selues more carelesse negligent nay more absurdly foolish or desperatly madde then all men we must take the opportunitie that is offered to do good and vse the pretious time which God in mercie affordeth vs to his glorie our comfort and the good of others Time and opportunitie of doing good is hieroglyphically resembled by the head of a man that hath locks of haire before which a man may take hold of but hath none behind whereby is signified that when opportunitie is past there is no possibilitie left to doe good We must not therefore let slippe any good occasion but take hold of it at the first when it is offered Hence it is that the Apostle Ebâ— 3. 13. biddeth vs exhort one another daily while it is called to day And the wise man Prou. 3. 28. Say not to thy neighbour goe and come againe and to morrow will I giue thee if thou now haue it For he may die and so cannot come againe or by thy delaying of him may be discouraged from comming or thou maist be hardened against him or maist with the rich man in the Gospel be suddenly taken away from thy riches or thy riches taken from thee Our Sauiour biddeth vs walke in the light while we haue light Ioh. 12. 35. II. If we must doe good while we haue time we must obserue the Apostles golden rule Eph. 5. 16. Redeeme the time which is nothing els but so to employ it and vse the benefit of it as that we suffer it not to slippe away from vs without fruit or profit either for sloth and idlenes or by reason of vaine and transitorie pleasures or other occasions of this life but to gaine that time we formerly lost by negligence with double diligence yea to redeeme it with the losse of our ease our pleasures our profits And we shall the better practise this dutie if we consider that time is short pretious irrevocable it is short and therefore to be guided by diligence it is pretious and therfore to be redeemed by an high estimate and account of it in not beeing too lauish of it in bestowing it vpon our friends not vpon our enemies in placing it as a Iewell in our golden age and wearing it in our newe garments the robes of Christ his righteousnes and not as a pearle in a swines snowt in the rotten ragges of sinne and wickednes Lastly it is irreuocable and therefore it is to be redeemed by taking the opportunitie thereof III. Paul commaunding vs to doe good while we haue time would haue vs know times and seasons to obserue the shortnes of time to number our daies that we may applie our hearts to wisdome The not knowing and obseruing of time is a sinne much inueighed against by our Sauiour Christ Matth. 16. 3. O hypocrites you can discerne the face of the skie and can ye not discerne the signes of the times Luk. 12. 56. why discerne ye not this time the Lord doth preferre the very bruit beasts before his people because they know their appointed times and seasons whereas his people knew not the time of mercie and grace which was offered vnto them Euen the storke in the ayre knoweth her appointed times the turtle and the crane and the swallow obserue the time of their comming but my people knoweth not the iudgement of the Lord. Ier. 8. 7. And Christ threatneth Ierusalem that one stone should not be left vpon another because they knew not the time of their visitation Luk. 19. 44. And verily of all follies and ignorances this is the greatest not to know the day of our visitation the acceptable time the day of saluation when God offereth mercie by rising earely and calling vs by the ministerie of his word and stretching out his hands all the day long Rom. 10. v. 21. For if he stand at the doore of our hearts and knocke by the sound of his word outwardly by the motion of his spirit inwardly by his threatnings by his promises by his iudgements by his mercies by his tolerance and long suffering and yet for all that we will not open nor listen vnto him we shall stand with the fiue foolish virgins and knock at his mercie gate and say Lord Lord open vnto vs when it will be too late when heauen shall be shut against vs. Matth. 25. 11 12. For for this cause among others they are called foolish virgins because they considered not the time of the bridegroomes comming Here it will be saide obseruing of time is forbidden Gal. 4. 10. Ye obserue daies and
but onely by the Latin church as might be prooued by manifold testimonies if it were a thing necessarie to be stood vpon Neuerthelesse howsoeur this inscription cannot be defended yet it may be excused and tollerated as a title of distinction to distinguish them from the other epistles As we see the Iewes diuiding the olde testament into 4. parts the first they called the law or 5. bookes of Moses the 2. the former prophets viz Ioshua Judges 2. bookes of Samuel 2. bookes of the Kings the 3 the later prophets as Esay Ieremie Ezechiel and the small prophets the 4. they called Kethubim which in English is as much as the scriptures not as though those 11. bookes were more properly scripture then the Pentateuch of Moses or the bookes of the former and later prophets but onely for distinction sake they were so called And they are tearmed of the 70. and of the Greeke church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is holy writts not because they had a peculiar holines proper to them aboue other parts of Gods word seeing all scripture is equally giuen by diuine inspiration nor as though the amanuenses of these bookes were more holy then the other pen-men of the holy Ghost nay contrarily it is doubted by some of Salomon who penned three of these bookes whether he were elected or reiected whereas it is not doubted of the rest but onely as I haue alreadie said to put a note of distinction betwixt them and other bookes in naming of them as Hugo de S. Uict hath well obserued In this sense this title Canonicall may be giuen to these Epistles without danger but if we shall vnderstand it in any other sense we shall be so farre from beeing able to defend it that we shall not be able to excuse it The second title which is giuen them is that they be called Catholike which inscription is as vnfit as the former for they are so called as some would haue it because they were writteÌ„ and directed to the whole Catholike Church consisting both of Iewes and Gentiles But that is not true seeing Iames chap. 1. 1. directeth his Epistle onely to the 12 tribes that were dispersed and not to the Gentiles And Peter who was an Apostle of Circumcision 1. Epist. 1. 1. writeth onely to the strangers the Iewes that dwell here and there throughout Pontus Galatia Cappadocia Asia and Bythinia Others thinke they are tearmed Catholike for that they were not sent to one man or familie or citie or countrey but generally to the whole bodie companie and societie of the Iewes wheresoeuer dispersed ouer the whole earth But neither in this sense can they fitly or truly be tearmed Catholike forasmuch as two of these seuen viz. the second and third of Iohn were written to particular persons the one to the elect Ladie the other to Gains And by this reason the Epistle to Timothie that to Titus and Philemon may be called Catholike as well as these Againe be it graunted that they were all directed to all the Iewes yet I see not why the Epistle to the Ebrewes may not as well chalenge this title to be called Catholike as any of these seuen considering it was written to all the Iewes and onely to the Iewes Thirdly others affirme them to be called Catholike because they containe Catholike doctrine such as appertaineth to all men generally of what estate place condition or calling so euer they be But in this sense all Pauls Epistles may be called Catholike Epistles For whatsoeuer is written is written for our learning that we through patience and consolation of the Scriptures might haue hope Rom. 15. 4. Secondly the word Catholike is not so ancient for Pacianus an auncient father saith it was not vsed in the Apostles daies His wordes are these Sed sub Apostolis enquies nemo Catholicus vocabatur esto sic fuerie vel illud indulge cum post Apostolos haereses extitissent diuersisque nominibus Columbam Dei atque reginam lacerare per partes sciudere niterentur nonne cognomen suum plebâ— Apostolica pâ—stulabat quo incorrupti populi distingueret vnitatem ne intemeratam Dei virginem error aliquorum per membra laceraret that is But thou wilt say vnder the Apostles no man was called Catholique well be it so yet admit this withall when after the Apostles there were heresies and men beganne to rend in peeces and diuide gods done and Queene by sundry different names did not the Apostolike people require their surnames whereby they might distinguish the vnitie of the vncorrupt people least the error of some should rend in sunder gods vndefiled virgin where we see Pacianus doth freely grant that this surname Catholike was not in vse in the time of the Apostles Which testimonie Baronius doth notably dissemble in shewing the originall of this name out of Pacianus affirming but not proouing it to be as ancient as the Apostles Now this errour hath not onely befallen the Latin and Greeke copies but the Syriacke likewise as may appeare in the title prefixed before the most ancient Syrian traÌ„slation where we shal find these words The 3. Epistles of the 3. Apostles before whose eyes our Lord was transfigured Iames Peter Iohn In which inscription be couched 2. soule errours First in that this translator maketh but 3. epistles of James Peter and Iohn whereas there are sixe he omitting the 2. of Peter the 2. and 3. of Iohn as also that of Iude as no part of holy scripture therfore the Syriack church as I haue alreadie said doth not receiue these Epistles into their Canon vnto this day The second is in that he affirmeth Iames before whom our S. Christ was transfigured in mount Tabor to be the author of this epistle For that Iames before whome Christ was transfigured in the mount was Iames the sonne of Zebedeus and brother of Iohn Matth. 17. 1. After sixe daies Iesus tooke Peter and Iames and Iohn his brother and brought them vp into an high mountain and was transfigured before them Which Iames could not possibly be the penner of this epistle for he was slaine by king Herode long before the destruction of Ierusalem and the dispersion of the 12. tribes Acts 12. v. 2. About that time Herode the kinge stretched forth his hand to vexe certaine of the Church and he slew Iames the brother of Iohn with the sword Therfore Iames the author of this epistile was Iames the sonne of Alphaeus For to faine an other Iames the brother of our Lord as some haue done is childish seeing it is plaine by sundry places of the N. T. that there were but two of that name mentioned in Scripture Iames the sonne of Zebedeus called Iames the greater and Iames the sonne of Alphoeus brother to Iude called the lesser and brother of our Lord. GRATIAS TIBI DOMINE IESV COMMON PLACES HANDLED IN THIS Commentarie The first figure shewes the page the second the line 1 HOw a man may
in Christ that they may haue some rule whereby to trie the spirits consonant to the analogie of faith and the doctrine of the orthodoxe Fathers of the Church which Paul calleth the forme of knowledge Rom. 2. 20. and The forme of doctrine Rom. 6. 17. and a patterne of wholesome wordes 2. Tim. 1. 13. which formes of doctrine were in vse in the primatiue church in the Apostles daies as it is manifest Heb. 6. 1. where the Apostle sets downe the principall points of the Catechisme calling them the doctrine of the beginning of Christ. And after the Apostles we find that they were vsed by the learned Fathers both of the Greeke and Latine Church Clement Alex. had his Pedagogue Cyril of Ierusalem his Catechisme and Mystagog bookes Origen that famous Catechist his books of principles Theodoret his Epitome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lactantius his Institutions Augustine his Enchiridion Hugo de S. Victore his books of the Sacraments or mysteries of christian religion And it were greatly to be wished that as in other reformed churches beyond the Sea they haue a set Catechisme which all men follow and in the church of Rome one approoued by the Councell of Trent so there were an vniforme Catechisme inioyned by publick authoritie to be vsed in all Families Schooles and Churches in this land that we might all with one mind and one mouth iudge and speake the same thing Now as Catechismes gathered out of plaine and easie places are necessarie for the simple so Commentaries are as necessarie for the vnderstanding of such places as are more abstruse and difficult Our Sauiour Christ the great Doctor of the Church hath by his owne practise giuen vs a president hereof in expounding the lawe Matth. 5. in expounding all hard parables to his disciples a part for the text saith that he vnfolded or expounded them vnto them Mark 4. 33. That he interpreted vnto them in all the scriptures the things which were written of him Luk. 24. 27. That he opened vnto them the scriptures v. 32. And they haue bin alwaies so accounted in the Church of God For the Iewes as we know had their Perâ—shim the Greeke church their Scholia the Latin Church their Glosses with other Paraphrases Expositions Neither was it euer called in question by any saue by the phantasticall Anabaptists who rest onely vpon immediate reuelations And some preiudicate Papists who hold the consent of all Catholikes to be the true Scripture both the glosse and the text the written word but inkie Diuinitie and a dead letter And certaine arrogant spirits who with Nestorius skorne to read any Interpreters But how Commentaries ought to be written it is not so easie to define there beeing such difference as well in regard of the manner of writing as of the measure For besides that the Popish writers make foure seuerall senses of the Scripture commending Ierome to excell in the Literall Origen in the Allegoricall Ambrose in the Anagogicall Chrysostome in the Tropologicall they haue aboue fiftie seuerall waies of expounding the Scripture as their owne writers doe record In the measure we finde some too tedious as the two Alphonsi Tostatus and Salmeron who vpon euery small occasion digresse from the text or rather take occasion to enter into infinite friuolous questions which breede strife rather then godly edifying which is by faith For there is not so short a Chapter in the Bible vpon which the former mooueth not aboue eight score questions whereupon his volumes growe to that bignesse that one contracting his Commentarie vpon S. Matth. and drawing it into an Epitome yet could not so abridge it but that it contained aboue a thowsand pages in folio in the largest volume smallest character The other is so short with his 12 volumes vpon the Euangelists that he might well haue contracted leaues into lines and lines into letters Which tedious discourses and impertinent excursions from the text serue for no other ende but to cast a mist before the eyes of the reader and drawe as it were the vaile of Moses ouer his face so that he cannot see the meaning of the holy Ghost Others on the contrarie are too short and compendious offending as much in breuitie as the former in prolixitie by name Emanuel Sa the Iesuit whose Commentaries vpon the Bible are shorter then the text it selfe like to those of Apollinaris of whome Ierom writeth that a man which readeth them would thinke he red Contents of chapters rather then Commentaries But as for the manner the literall sense which our author here followeth is the onely sense intended by the Spirit of God the Allegoricall Tropologicall Anagogicall beeing but seuerall vses and applications thereof For the Scripture consisting in the sense not in the letters is profitable to teach and improoue as Paul saith whereas from the Allegoricall sense no necessary argument can be taken as their owne doctors confesse either to confirme or confute any point of doctrine therefore much lesse from the Tropologicall or Anagogicall And as for the measure in regard of breuitie or prolixity the golden meane hath alway beene iudged by the learned to be the best which is not onely to giue the bare meaning paraphrastically but to make collection of doctrine and application of vses yet breefly rather pointing at the cheife heads then dwelling long vpon any point Some are of opinion that a Commentor is onely to giue the literal sence of the place without making further vse of application or instruction To which I could easilie subscribe if all the Lords people could prophesie or if all were able to handle the word of God the sword of the spirit For as to an expert Musitian who is acquainted with the concords or rules of discant it is as good a direction to haue onely the ground as if he had euery point pricked out vnto him beeing inured to the diuision vpon euery point as it falleth out in the ground So to him that is acquaynted with the word of God a short and concise handling of the Scripture may be as good a direction as if euery point were discoursed at large But because all readers are not strong men in Christ some beeing but babes who must haue euery thing minced and cutt small vnto them before they can receiue it Neither all teachers expert prompt Scribes like to Ezra nor mightie in the Scripture as Apollos such as are able to diuide the word a right and applie it fitly as they ought Some beeing deceitfull worckmen peruerting it to their owne destruction in pressing the two dugges of the Scripture the Ould and New Testament that in steed of milck they sucke nothing but blood Others vnskilfull casting wild Colloquintida into the pott of the children of the prophets beeing too hastie to learne and too ignorant to know of them selues what they should haue gathered Therefore to help the
dispēsation of the word Secondly whereas Paul saith not of men but of Christ I gather that euery lawefull calling is of God and not of men as authors thereof and that the Right to call belongs to God The father thrusts forth labourers into the vineyard the sonne giues Pastors and teachers the Holy Ghost makes ouerseers It may be alleadged that the Church hath authoritie to call and ordaine ministers I answer that the Churches authoritie is no more but a ministerie or seruice whereby it doeth testifie declare and approoue whome God hath called Thirdly whereas Paul thus proclaimes his calling Paul an Apostle of Iesus Christ I gather that the callings of the Ministers of the Gospell must be manifest to their owne consciences and the consciences of their hearers And that for diuers weightie causes First they are imbassadours instruments and the mouth of God and for this cause they are to speake in the name of God and this they cannot doe vnlesse they knowe themselues to be called Secondly that the calling of the Ministerie may tend to edification there is required the assistance of Gods spirit in the teacher the protection of him and his ministerie the effectuall operation of the spirit in the hearts of the hearers And he that wants the assurance of his calling cannot pray to God in faith for these things neither can he apply the promises of God to himselfe Thirdly the knowledge of our callings breeds conscience of our duties diligence and the feare of god Lastly knowledge of our callings in the consciences of the hearers breeds a reuerence in their hearts and obedience to the ministerie of the word Vpon this some may demaund howe they may knowe that they are called of God to the ministerie of the word Answer they may knowe it if they finde three things in themselues the first is the testimonie of their consciences that they entred not for praise honour lucre but in the feare of god with a desire to glorifie him and to edifie the Church The second is a facultie to doe that to which they haue a desire and will In this facultie are two things knowledge of God and his waies and aptnesse to deliuer that which they knowe The third is the Ordination of the Church which approoues and giues testimonie of their will and abilitie He that hath these things is certainely called of God Nowe put the case a man wants the first of these three because he entred with euill conscience beeing carried with ambitious and couetous desires then I answer that his calling still in respect of the Churh is good and lawefull and when he repents of his bad conscience it is also accepted of God The fourth point to be obserued is that Paul makes three kinds of callings in the Church One is when men are called by men and not by God and thus are all false teachers called The second is when men are called of God by the ministerie of men thus are all ordinarie ministers of the word called The third is when men are called not by men but by Christ immediately And Paul here signifieth that he himselfe and the rest of the Apostles were called according to this third way And in this respect he puts a difference betweene the Apostles and all the Ministers of the newe Testament For in that they were called immediately they were also taught by immediate inspiration and also aided by the infallible assistance of Gods spirit And of all this they had promises Math. 10. 19. 20. Luc. 10. 16. Hence we may gather the certenty of our religion The essentiall note of the Church is faith faith stands in relation to the word of God and the word of God is no word vnto vs vnlesse we knowe it to be so and we knowe it to be so because it was written by the Apostles who in preaching and writing could not erre Secondly hence I gather that the doctrine of the Apostles it the immediate word of God because it was giuen by inspiration both for matter and words whereas the doctrine of the Church in sermons and the decrees of councels is both the word of God and the word of man The word of God as it agrees with the writings of the Apostles Prophets the word of man as it is defectiue and as it is propounded in tearmes deuised by man It may be obiected that Paul spake some things of himselfe and not from the Lord 1. Cor. 7. 12. Not the Lord but I. Answer the meaning is not the Lord by any expresse commaundement but I by collection and interpretation of Scripture and that by the assistance of Gods spirit v. 40. Seeing then the writings of the Apostles are the immediate and meere word of God they must be obeyed as if they had beene written without man by the finger of God Lastly seeing it is the propertie of an Apostle to be called immediatly by Iesus Christ hence it follows that the authority office and function of Apostles ceased with them and did not passe by succession to any other Therefore it is a falshood that the Pope of Rome succeedes Peter in Apostolicall authoritie and in the infallible assistance of the spirit when he is in his consistorie And where paul saith he was called by Iesus Christ and not by man that is meere man he giues a pregnant testimonie that Christ is both God and man And whereas Paul was called by Christ raised from the dead hence I gather the dignitie of the Apostle Paul aboue all other Apostles in that he was called after the resurrection of Christ when he was entred into his kingdome The Text. 2. And all the brethren that are with me to the Churches of Galatia The Exposition By brethren we are to vnderstand such as seperated themselues from the Pagans and receiued the faith of Christ 1. Cor. 5. 11. And here more specially such as taught and professed the faith that is both pastors and people whether of Antioche as some thinke or of Rome as others And Paul writes his Epistle as well in their names as in his owne and with their consent for two causes One was that he might not be thought to deliuer any priuate doctrine deuised of his owne head And this care he had alwaies and therefore taught nothing but that which was in the writings of Moses and the Prophets Act. 26. 22. And this was the care of Christ who saith My doctrine is not mine but his that sent me Joh. 7. 16. And at this daie this must be the care of the Ministers of the Gospell to deliuer nothing of their owne First therefore their doctrines must be founded in the writings of the Prophets and Apostles and secondly that they may be sure of this they must haue the consent of the true Church specially of such as haue beene the Restorers of the gospell in this last age This rule Paul giues Timothie to continue in the things which he had learned of Paul and the rest
that of Paul because there is but one but it is an inuention of the brame of man But there be some that is but I plainely perceiue the cause of your reuolt that some trouble you and seeke to ouerthrowe the Gospell of Christ. In these words two points are to be considered The first is the manner which Paul vseth in reproouing the Galatians He tenders their good and saluation and seeks by all meanes their recouerie And therefore in his reproofe he doth two things First he reprooues them with meekenesse and tendernesse of heart following his owne rule Gal. 6. 1. for he might iustly haue said ye may be ashamed that ye are remooued to another Gospell but he saith onely I maruell that is I was well perswaded of you and I hoped for better things but I am deceiued I wonder at it Secondly he frames his reproofe with great warinesse circumspection for he saith not ye of your selues doe remooue to another Gospell but ye are remooued and thus he blames them but in part and laies the principall blame on others Againe he saith not ye were remooued but in the time present ye are remooued that is ye are in the acte of Reuolting and haue not as yet altogither reuolted And hereby he puts them in minde that although they be in a fault yet there is nothing done which may not easily be vndone According to his example we are in all Reproofes to shewe loue and to keepe loue to shewe loue to the partie reprooued and to frame our reproofe so as we may keepe his loue The second point is the fault reprooued and that is the Reuolt of the Galatians which was a departure from the calling whereby they were called to the grace of Christ. If it be demaÌ„ded what kind of Reuolt this was I answer there be two kinds of reuolt particular and generall Particular when men professe the name of Christ and yet depart from the faith in some principall points thereof Of this kinde was the Apostacie of the tenne tribes and such is the Apostacie of the Romane Church A generall reuolt is when men wholly forsake the faith name of Christ. Thus doe the Iewes and Turkes at this day Againe a reuolte is sometime of weakenesse and humane frailtie and sometime of obstinacie Nowe the reuolt of the Galatians was onely particular in the point of iustification and of weakenesse and not of obstinacie and this Paul signifies when he saith they were carried by others Of this Reuoâ—t 4. things are to be considered The time so soone from whome or what from the doctrine of Paul consequently the grace of Christ. To what to another Gospell By meanes of whome but some trouble you c. Touching the time it was short They were soone carried away This shewes the lightnesse and inconstancie of mans nature specially in matter of religion While Moses tarried in the mount Aaron and the people set vp a golden calfe and departed from God Osea saith The righteousnesse of the Israelites was like the morning dewe which the rising of the sunne consumeth chap. 6. 4. Iohn was a burning light the Iewes reioyced in this light that is well but marke what is added for an houre or moment Iohn 5. 35. They which cried Osanna to the sonne of Dauid shortly after cried Crucifie him crucifie him The crosse and persecution will make men call the Gospell in question if not forsake it Luk. 8. 13. The multitude of people among vs are like waxe and are fit to take the stampe and impression of any religion and it is the law of the land that makes the most imbrace the Gospell not conscience That we may constantly perseuere in the profession of the true faith both in life and death first we must receiue the Gospell simply for it selfe because it is the Gospell of Christ and not for any other by-respect Secondly we must be mortified and renewed in the spirit of our mindes and suffer no by-corners in our hearts where secret vnbeleefe secret hypocrisie and spirituall pride may lurke and lie hid from the eies of men Heb. 3. 12. Thirdly we must not onely be hearers of the word but also doers of it in the principall duties to be practised of faith conuersion and newe obedience To come to the second point when Paul saith the Galatians were remooued from him that called them that is himselfe he shewes Christian modestie because speaking things praise-worthie of himselfe he speaks in the third person from him that hath called c. The like he doeth 2. Cor. 12. I knowe a man taken vp into the third heauen that is himselfe And Iohn saith the disciple that leaned on the breast of Christ whome Christ loued asked whome he meant Ioh. 13. 23. After this practise we are to giue praise to God and to his instruments but neither to praise nor dispraise our selues This is Christian ciuilitie to be ioyned with our faith Secondly when he saith who hath called you in the grace of Christ we learne that the scope of the Gospel is to bring men to the grace of Christ. To this very ende God hath vouchsafed vs in England the Gospel more then fourtie yeares And therefore our words and deedes and liues should be seasoned with grace and sauour of it and shew forth the grace of God Secondly we owe vnto God great thankfulnes and we can neuer be sufficiently thankefull for this benefit that God calls vs to his grace But it is otherwise the sunne is a goodly creature yet because we see it daily it is not regarded and so it is with the grace of God Thirdly the Galatians are remooued not onely from the doctrine of Paul but also from the grace of God And the reason is because they ioyned the workes of the law with Christ and his grace in the cause of their iustification and saluation Here it must be obserued that they which make an vnion of grace and workes in the cause of iustification are separated from the grace of God Grace admits no partner or fellow Grace must be freely giuen euery way or it is no way grace Hence it followes that the present Church of Rome is departed from the grace of God because it makes a concurrence of grace and workes in the iustification of a sinner before God and we may not make any reconciliation with that Church in religion because it is become an enemie of the grace of God The third point is To what thing the Galatians reuolt to another Gospel that is to a better gospel then that which Paul taught compounded of Christ and the workes of the law And this forged gospel the false apostles taught and the Galatians quickly receiued Here we see the curious nicenes and daintines of mans nature that cannot be content with the good things of God vnlesse they be framed to our minds and if they please vs for a while they doe not please vs long but we must haue new
the rest were eie-witnesses and eare-witnesses of the sayings and doings of Christ and in that they were guided by the infallible assistance of the spirit both in preaching and writing their Testimonie touching the things which they wrote must needes be authenticall If it be said that counterfeit writings may be published to the world vnder the name of the Apostles I answer if they were in the daies of the Apostles they by their authoritie cut them off and therefore Paul saith If any teach otherwise let him be accursed And they prouided that no counterfeits should be foisted vnder their names after their departure And hereupon Iohn the last of the Apostles concludes the new Testament with this clause If any man shall adde vnto these things God shall adde vnto him the plagues that are written in this booke Reu. 22. 18. If any demand of what value is the testimonie of the Church I answer consider the Church distinct from the Apostles and then the testimonie thereof is farre inferiour to the Apostolicall testification concerning the word of God For the Church is to be ruled by the testimonie of the Apostles in the written word and the sentence of the Church is not alwaies and altogether certen nor ioyned with that euidence of the spirit wherewith euery testimonie Apostolicall is accompanied Furthermore that we may be capable of these two testimonies and take the benefit thereof we our selues for our parts must yeilde subiection and obedience to the word of God In this our obedience shall we be assured that it is indeed of God as our Sauiour Christ saith Ioh. 7. v. 17. This doctrine touching the certentie of the word is of great vse For when the minde and conscience by meanes of the double testimonie before mentioned plainely apprehends it there is foundation laid of the feare of God and of iustifying faith before we be assured that the scripture is the word of God it is not possible that we should conceiue and hold a faith in the promises of God And the want of this certentie in many is an open gappe to heresie apostacie Atheisme and all iniquitie Secondly by this it appeares that the Church of Rome erreth grossely in teaching that we cannot knowe the scripture to be the word of God without the testimonie of the Church in these latter times and that without it we could haue no certentie of religion whereas the testimonie of the spirit or the euidence thereof in scripture with the testimonie of the Apostles will doe the deede sufficiently though the Church should be silent The second maine point is That it is necessarie that men should be assured in their consciences that the calling and authoritie of their teachers is of God It may be demanded howe we in these daies should be assured hereof I answer thus a diuers consideration must be had of the first Ministers of the Gospel and of their successors Touching the first Ministers and planters of the Gospel within these 80. yeares We must consider that a calling is of two sorts Ordinarie and Extraordinarie Ordinarie is when God calls by the voices and consent of men following the laws of his word Extraordinarie is when God calls otherwise And this he doth 3. waies first by immediate voice Thus God called Abraham and Moses and thus were the Apostles called The second is by the message of a creature Thus Aaron and the tribe of Leui was called by Moses Elizeus by Elias Philip was called by an angel to baptize the Eunuch Act. 8. 26. The third is by instinct Thus Philip a deacon preached in Samaria Act. 8. 14. Thus the men of Cyprus and Cyrene preached among the Gentiles and the hand of God was with them though otherwise they were but priuate persons Act. 11. 19 20. Of this kind was the calling of the first preachers of the Gospel It may be obiected that they did not confirme their callings and doctrine by miracles which they should haue done if their callings had beene extraordinarie I answer they preached no new doctrine but the old auntient doctrine of the Prophets and Apostles which they had heretofore confirmed by miracles Now old doctrine needes no newe miracles but new doctrine such as are the Popes decrees decretals Againe it may be alleadged that men may falsly pretend extraordinarie calling I answer if three rules be obserued they cannot The first is that extraordinarie neuer takes place but when there is no roome for ordinarie The second that they which plead a calling extraordinarily must be tried by the word both for doctrine and life for this is an infallible way to discouer false teachers Math. 7. 22. Deut. 13. 1. 5. Iohns authoritie is said to be from heauen because his baptisme that is his doctrine was so Luk. 20. 2. The third is that extraordinarie teachers in these last daies after they haue brought men to receiue the Gospel are to be ordained as other ordinarie ministers after the laws of gods word For they are not extraordinarie in respect of their doctrine which is the doctrine of the word nor in respect of their office or function in which regard they are Pastors teachers and not Apostles or Euangelists but their callings are extraordinarie in respect of the common abuse of the office of teaching and in respect of the common corruption of doctrine These 3. rules as caueats obserued we may easily perceiue who are called extraordinarily who not and they are all fully verified in the first preachers of the Gospell Thirdly it is obiected that they which are lawfully called are ordained by them whose auncetours haue bene successiuely ordained by the Apostles I answer Succession is threefold The first is of persons and doctrine joyntly together and this was in the Primitiue Church The second is of persons alone and this may be among infidels and heretikes The third is of doctrine alone And thus our Ministers succeede the Apostles And this is sufficient For this Rule must be remembred that the Power of the keyes that is of order and iurisdiction is tied by God and annexed in the new Testament to doctrine If in Turkie or America or els where the Gospel should be receiued of men by the counsell and perswasion of priuate persons they shall not neede to send into Europe for consecrated Ministers but they haue power to choose their owne Ministers from within themselues because where God giues the word he giues the power also Touching the Successours of the first preachers their calling was altogether ordinarie and they were ordained of their predecessours It is obiected that their callings are corrupt I answer thus All actions Ecclesiasticall that tende to binding or loosing appertaine properly to the person of Christ and men are but ministers and instruments thereof And therefore to call men to the ministerie and dispensation of the Gospel belongs to Christ who alone giueth the power the will the deede And the Church can doe no more but testifie
publish and declare whome God calleth by Examination of parties for life and doctrine by Election and by ordination This is for substance all that the Church can doe and all this is allowed and prescribed by the lawes of this Church and land And therefore our callings for their substance are diuine whatsoeuer defects there be otherwise This assurance that our callings are of God is of great vse It makes the Minister to make a conscience of his dutie it is his comfort in trouble Isa. 49. 2. 2. Cor. 2. 15. And to the hearers it is a meanes of great reuerence and obedience 12 For neither receiued I it of man neither was I taught it but by the reuelation of Iesus Christ. The meaning is this Paul here saith he receiued not the Gospel of man because he receiued not the office to teach and preach the Gospel from any meere man For here he speakes of himselfe as he was an Apostle and then an Apostle properly is said to receiue the Gospel when he receiues not onely to know and beleeue it but also to preach it And he addes further that he was not taught it that is that he learned the Gospel not by the teaching of any man as formerly he learned the law at the feete of Gamaliel The last words but by the reuelation of Iesus Christ carrie this sense but I learned and receiued it of Christ who taught me by reuelation Further Reuelation is twofold one ordinarie the other extraordinarie Ordinarie is when Christ teacheth men by the word preached and by his spirit In this sense the holy Ghost is called the spirit of reuelation Eph. 1. 17. Extraordinarie is with the word preached and that foure waies First by voice Thus God taught Adam and the Patriarkes The second by dreames when things reuealed were represented to the minde in sleepe The third is vision when things reuealed are represented to the outward senses of men beeing awake The fourth is instinct when God teacheth by inward motion and inspiration Thus did God vsually teach the Prophets 2. Pet. 1. 21. Now the reuelation which Paul had was not ordinarie but extraordinarie and that partly by vision partly by voice and partly by instinct Act. 9. 22. It may here be demanded where Christ was whether on earth or in heauen because Paul heard his voice saw him visibly I answer he was not on earth but in heauen and that Paul both saw and heard him it was by miracle whereas Stephen in like manner saw Christ he saw him not on earth but standing at the right hand of God in heauen for otherwise the opening of the heauens had bin a needles thing These wordes then are a confirmation of the former verse on this manner The authoritie whereby I teach and the doctrine which I teach I first receiued and learned it not of man but immediatly of Christ therefore the Gospel which I preach is not humane but diuine and preached not by humane but by diuine authoritie In the scope and sense of the words many points of doctrine are contained The first that Christ is the great Prophet and Doctour of the Church Math. 17. 6. Heare him and 23. 8. One is your Doctour namely Christ. And he is called the great shepheard of the sheepe Hebr. 13. 20. His office is in three things The first is to manifest and reueale the will of the father touching the redemption of mankind Ioh. 1. 18. 8. 26. This he hath done from the beginning of the world the father neuer speaking and appearing immediately but in the baptisme and transfiguration of Christ and this he doth to Paul in this place The second is to institute the Ministerie of the word and to call and send Ministers As my father sent me so send I you Ioh. 20. 21. He it is that giues some to be Pastours some to be teachers Eph. 4. 11. And thus appoints Paul to be an Apostle The third is to teach the heart within by illuminating the mind and by working a faith of the doctrine which is taught He openeth the vnderstandings of his Disciples that they may vnderstand the Scriptures Luk. 24. 45. Thus here he inlightneth and teacheth Paul Furthermore it must be obserued that this office of teaching is inseparably annexed to the person of Christ and is by him accordingly exequuted euen after his ascension as appeares in the conuersion of Paul And therefore Isai saith they shall be all taught of God Isa. 54. 13. As for the Ministers of the Gospel they in teaching are no more but instrumēts of Christ to vtter and pronounce the word to the eare this is all they can doe Therefore Paul saith he that plants or waters is not any thing but God that giueth the increase The teacher then properly in the ministerie of the new Testament to the very ende of the world is Christ himselfe This must teach vs reuerence in hearing Gods word and care with diligence in keeping of it Hebr. 2. 1 2 3 c. Secondly this teacheth vs that they which imbrace not the Gospel among vs are contemners of Christ and shall indure eternall condemnation Ioh. 3. 18. Hebr. 12. 25. Thirdly if we want vnderstanding we must pray to Christ for it and because we haue so excellent a teacher we must pray vnto him that he would giue vnto vs hearing eares that is hearts tractable and obedient to his word that we may be fitte disciples for so worthie a master The second is that there be two waies whereby Christ teacheth those that are to be teachers One is immediate reuelation the other is ordinarie instruction in schooles by the means and ministerie of man The like saith Amos I was neither Prophet nor sonne of a Prophet but the Lord sent me to prophecie to Israel Amos 7. 14. The third point is that They which are to be teachers must first be taught and they must teach that which they haue first learned themselues 2. Tim. 3. 14. Abide in the things which thou hast learned Christ taught that which he heard of the father the Apostles that which they heard of Christ ordinarie ministers that which they haue learned of the Apostles This is the right Tradition and if it be obserued without addition or detraction the Gospel shall remaine in his integritie Here our Auncetours are greatly to be blamed who haue not contented themselues with that which they haue learned of the Apostles but haue deliuered things of their owne which they were neuer taught Hence sprang vnwritten traditions and the corruption of religion Againe such are here to be blamed that take vpon them to be teachers of the Gospel and were neuer taught by reuelation or by any ordinarie way Thirdly priuate persons are much more to be blamed that broch and deliuer such doctrines and opinions as they themselues neuer learned by any ministery For teachers themselues must first learne and then teach The fourth point is that they which are to be teachers
is this Commonly men liue as it were without the lawe and thinke it sufficient if they doe not grossely offend not considering that the lawe of God is a lawe to our thoughtes and affections and all the circumstances of our actions That we may hereafter make good proceedings in our religion we must remember 3. caueats One that we must indeuour to see and feele in our selues the smalenes of our faith repentance feare of God c. And the great masse of corruptions that is in vs. Thus with the beggar we shall be alwaies peecing and mending our garment The second that as trauellers we must forget things past and goe on to doe more good Psal 3. 14. The third that we must set before vs the crowne of eternall glorie seeke to apprehend it 1. Tim. 6. 11. thus did Moses Heb. 11. In Pauls profiting two things must be considered the measure and the thing in which he profited The measure in that he profited aboue many others Hence we learne that in matters of religion there should be an holy Emulation and contention among vs and our fault is that we contend who shall haue the most riches and honour or goe in the finest apparell and striue not to goe one beyond another in good things Againe Pauls modestie must here be obserued He doth not say that he profited more then all but more then many and he saith not more then his superiors but more then his equalls for time and he saith not more then all the world but more then they of his owne nation This modestie of his must be learned of vs for it is the ornament of our faith and therefore must be ioyned with our faith The matter or the thing in which Paul profited is that he was aboundantly zealous for the traditions of the fathers Here I consider three points I. What zeale is Answ. It is a certen feruencie of spirit arising of a mixture of loue and anger causing men earnestly to maintaine the worship of God and all things pertaining thereto and moouing them to griefe and anger when God is any way dishonoured II. For what is Paul zealous Answer For the outward obseruation of the law and withall for Pharisicall vnwritten Traditions which therefore he cals the Traditions of his fathers III. What is the fault of his zeale for he condemnes it in himselfe Answer He had the zeale of God but not according to knowledge For his zeale was against the word in that it tended to maintaine vnwritten Traditions and iustification by the workes of the lawe out of Christ Rom. 10. 2. Hence we learne sundrie things For that which Paul did in his religion are we to doe in the profession of the Gospell First we are to addict and set our selues earnestly to maintaine the trueth and the practise of the Gospel Christ was euen consumed with the zeale of Gods house Ioh. 2. The angell of the Church of Laodicea is blamed because he is neither hotte nor cold Rev. 3. He is accursed of God that doeth the worke of God negligently Ierem. 48. Secondly we are to be angrie in our selues and grieued when God is dishonoured and his word disobeyed When the Israelites worshipped the golden calfe Moses in holy anger brust the tables of stone Dauid wept and Paul was humbled for the sinnes of other men Psal. 119. 136. 2. Cor. 12. 21. Thirdly we are here taught not to giue libertie to the best of our naturall affections as to zeale but to mortifie them and to rule them by the word Numb 15. 39. otherwise they will cause vs to runne out of order like wild beasts as here we see in Paul Lastly let it be obserued that Paul here condemnes zeale for the maintenance of vnwritten Traditions And let the Papists consider this 15. But when it pleased God which had seperated me from my mothers wombe and called me by his grace 16. To reueale his sonne in me or to me that I should preach him among the Gentiles immediately I communicated not with flesh and blood 17. Neither came I to Hierusalem to them which were Apostles before me but I went into Arabia and turned againe to Damascus Paul before prooued that he learned not the Gospell of any man before his conuersion here he further prooues that he learned it of no man after his conuersion And the substance of his reason is this because immediately vpon his conuersion he conferred with no man but went and preached in Arabia and Damascus In the words I consider foure things First the causes of Pauls conuersion And here he sets down three degrees of causes depending one vpon another The first is the good pleasure of God whereby he doth whatsoeuer he will in heauen earth in these words when it pleased The second is his seperation from the wombe which is an acte of Gods counsell whereby he sets men apart to be members of Christ and to be his seruants in this or that office This separation is said to be from the wombe not because it began then for it was appointed by God before all times euen from eternitie as all his counsels are But the H. Ghost hereby signifies that all our goodnesse and all our dexteritie to this or that office is meerely from God because we are sanctified dedicated and set apart in the Counsell of God from all eternitie and therefore from the wombe or from our first conception and beginning The third cause is vocation by grace the accomplishment of both the former in the time which God hath appointed The second thing is the manner of forme of Pauls vocation in these words to reueale his sonne to me The third is the end of his vocation to preach Christ among the Gentiles The last is his obedience to the calling of God in the 16. and 17. verses To begin with the efficient causes of Pauls conuersion here we see the order and dependance of causes in the conuersion and saluation of euery sinner The beginning of our saluation is in the good pleasure of God then followes separation or election to eternall life then vocation by the word and spirit then obedience to the calling of god after obedience euerlasting life This order Paul here sets down and the consideratiō of it is of great vse Hence it appeares to be a doctrine erronious which beginnes our saluation in the preuision of mans faith and good workes For in Paul order workes haue the last place And it must be Gods pleasure that man shall doe a good worke before he can doe it And if seperation to eternall life should be according to faith or workes then we should make seperation of our selues as well as God And vocation is not for workes but that we might doe good workes Eph. 1. 4. Secondly by this order it appeares that the saluation of them that beleeue is more sure then the whole frame of heauen and earth because it is founded in the vocation of God which is
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
is the time when in these words then after fourteene yeares Here two questions are to be demaunded The first is of which of his iourneies must this be vnderstood for he made fiue iournies to Ierusalem The first from Arabia the second when he and Barnabas were sent by the Church of the Gentiles to carrie almes to Ierusalem the third when he went to the Councell at Ierusalem the fourth when he went vp for the keeping of his vowe the last is mentioned Act. 19. 21. Answ. These words are not spoken of the first for that was but three yeares after his conuersion neither can they well be vnderstood of the second because Paul then was sent by the Church and therefore he went not by reuelation And they cannot well be vnderstood of the third for then Paul would here haue mentioned the Councell of Ierusalem whereof he was a principall member specially seeing he hath occasion so to doe and it serued much for his purpose The fourth fifth iourneys were after a longer time then fourteene yeares It is likely therefore that this iourney here mentioned and described by Paul is none of the fiue mentioned by Luke but some other The second question is When these fourteene yeares must beginne Ans. It is vncerten Some thinke they must beginne at his conuersion some three yeares after when Paul went first to Ierusalem and either may be a truth None must here take offeÌ„ce For though circumstances of time and place beeing things of lesse moment cannot alwaies be certenly gathered yet histories for their substance and doctrines pertaining to saluation are plainly set downe And here we are put in minde to be content to be ignorant in some things because the spirit of God hath more darkly expressed them or againe because we cannot by reason of our blindnes gather them The third point is concerning the companions of Paul in this iourney namely Barnabas and Titus And Paul takes them with him that they might be witnesses to the Iewes of the doctrine he taught among the Gentiles and againe to the Gentiles of the consent that was betweene him and the rest of the Apostles For the law of God is that euery matter shall be established by the testimonie of two or three witnesses Hence we learne that if a question arise of the doctrine which is deliuered in the publike Ministerie then the hearers that are able to iudge must be witnesses and the triall is to be made by them Thus saith Christ in the like case Why aske ye me aske them that heard me Ioh. 18. 21. Therefore great care and circumspection is to be had of things publikely deliuered Againe whereas Paul makes Barnabas a Iew and Titus a Gentile his companions we are taught to imbrace with a brotherly loue not onely the men of our owne countrey but also such as be of other nations specially if they beleeue For then they are all children of one father and pertaine all to one familie and there is no difference of nations now It is a fault therefore that men of one nation carrie in their hearts a generall dislike and hatred oftentimes of them with whome they deale and conuerse and that because they are of such or such countries The fourth point is the cause of his iourney in these words and I went by reuelation Here we are taught that for the iournies we make we are to haue some good and sufficient warrant though not a reuelation yet a commandement or that which counteruailes a commandement as when we trauaile by vertue of our callings When Noe had made the Arke he enters into it at Gods commandement he abides in it and when the earth was in part dried he presumes not to goe out till the Lord bad him Here three sorts of men are to be blamed Pilgrimes that trauell to Ierusalem or other countries in way of merit or religion For they haue no warrant Secondly trauellers that goe from countrey to countrey and out of the precincts of the Church vpon vaine curiositie to see fashions Such when they trauell from their own countries yet they trauell not from their vices but rather goe deeper into them and come home againe with many bad and corrupt fashions The last are beggers Rogues that passe from place to place that they may'l ue in idlenes vpoÌ„ the sweat of other mens brows Thus much of the iourney now followes the Conference in these words and I communicated c. Here generally I gather that Conferences both priuate and publike are laudible and to be maintained specially when they tend to the maintenance of vniâ—ie and consent in doctrine The Papists blame vs Protestants for condemning Conferences as they say and Councells But they doe vs wrong Indeede the Councell of Trent we reiect and condemne For in it against all equitie the Pope was both partie and iudge In it there was no libertie to make triall of truth For nothing was propounded but by the liking and consent of the Pope Againe the whole Councell consisted of such as were of the Italian faction whose faith was pinned on the Popes sleeue Neuerthelesse we allow all Christian Councells lawfully gathered and we desire there might be a Generall Councell for the triall of truth and for the staying of vnsetled minds these three caueats beeing remembred One that the Councell be gathered by Christian Princes to whom the right of calling a Councell belongs The other that the Pope be no iudge but a partie The third that Christ in his word be the iudge and that the Delegates in the Councell be but as witnesses determining all things by the written word In this conference we are first to consider the manner of conferring which was vsed Paul saith he communicated with them that is he laid downe vnto them and expounded the Gospel which he preached and this he did priuatly that is with the Apostles one by one in plaine and familiar manner as one friend doth with an other Therefore for the maintaining of this conference there was no assembly made neither was there any disputation held Onely Paul declares his doctrine and they giue assent Hence it appeares that Paul doth not submit the truth of his doctrine to triall For he was resolued of it and he accursed him that taught otherwise but his intent was to seeke the approbation of the Apostles that he might stop the mouth of his aduersaries The second point is the matter of the conference and that is the Gospel which Paul preached Here the Papist gathereth that the Church is the iudge in all questions pertaining to religion and the word because it is here the thing that is iudged I answer first that they gather amisse For Paul doeth not here submit the Gospel which he preached to the iudgement of the Church of Ierusalem And it is false which they teach for the soueraigne Iudge of all questions and controuersies in religion is Christ alone The power to determine and resolue in cases
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
flesh I liue by the faith of the sonne of God who hath loued me and giuen himselfe for me Whereas Paul said before I am dead to the law here he declares the reason of it when he saith I am crucified with Christ. Againe here Paul sets downe the true preparation to spirituall life For God first kills and then he makes aliue And the measure of spirituall life is according to the decay of originall sinne This preparation stands in two things the first is fellowship with Christ in his crosse and Passion in these words I am crucified with Christ. The second is Abâ—egation or Annihilation as some call it in these words Not I any more I am crucified with Christ. For the better vnderstanding of these words we must obserue first that Paul speakes not this of himselfe particularly but he speakes in the person of the Christian Iewes before whome he now reasoneth with Peter nay in the person of all beleeuers For all that beleeue are buried into his death Rom. 6. 4. Secondly it must be obserued that Paul speakes this of himselfe not as he is a man consisting of bodie and soule but as he is a sinner carrying about him the bodie of sinne Rom. 6. v. 6. Further it may be demanded vpon what ground he should say I am crucified with Christ Ans. There be two reasons of this speach One is that Christ vpon the crosse stood not as a priuate person but as a publicke person in the roome place and stead of all the Elect and therefore when he was crucified all beleeuers were crucified in him as in the Parlament when the Burgesse giues his voice the whole corporation is said to consent by him and in him The second reason is this In the conuersion of a sinner there is a reall donation of Christ and all his benefits vnto vs and there is a reall vnion whereby euery beleeuer is made one with Christ. And by vertue of this vnion the crosse and passion of Christ is as verily made ours as if if we had beene crucified in our owne persons Hereupon Paul saith in the time present I am crucified with Christ There are like phrases in Paul We are dead with Christ we are risen with him we sit with him in heauenly places Eph. 2. 6. Col. 3. 1. and they are in the same manner to be expounded Moreouer the benefits that arise of this communion with Christ in his passion are two One is Iustification from all our sinnes Rom. 6. 7. The second is Mortification of sinne by the vertue of the death of Christ after we are ingrafted into him Thus much of the meaning The vse Superstitious persons take occasion by the passion of Christ to stirre vp themselues to sorrow compassion and teares by considering the pitifull handling of Christ the sorrow that pearced the heart of the virgin Marie and the crueltie of the Iewes But this is a humane vse that may be made of euery historie The right vse is this we are in minde and meditation to consider Christ crucified and first we are to beleeue that he was crucified for vs. This beeing done we must goe yet further and as it were spread our selues on the crosse of Christ beleeuing and withall beholding our selues crucified with him Thou wilt say this is a hard matter I cannot doe it I say againe this is the right practise of faith striue therefore to be setled in this that the bodie of thy sinne is crucified with Christ. Pray instantly by asking seeking knocking that thou maist thus beleeue This faith and perswasion is of endles vse First it is the foundation of thy comfort If thou beleeue thy selfe to be crucified with Christ thou shalt see thy selfe freed from the dominion of the law and sinne from hell death and condemnation and to thy great comfort shall see thy selfe to triumph ouer all thy spirituall enemies For this Christ doth Col. 2. 14. and thou dost the same if thou be setled in this that thou art crucified with him Secondly vpon this perswasion thou shalt feele the vertue of the death of Christ to kill sinne in thee and to raise thy dead soule to spirituall life When the Sunamites child was dead Elisha went and lay vpon him applying face to face hand to hand and foote to foote and then his flesh waxed warme and reuiued 1. King 4. 34. euen so applie thy selfe to Christ crucified hand to hand foote to foote heart to heart and thou shalt feele in thy selfe a death of sinne and the heat of spirituall life to warme and inflame thy dead heart Thirdly if thou beleeue thy selfe to be crucified with Christ thou shalt see the leÌ„gth the breadth the height the depth of the loue of god in Christ. For thy sinnes are the swords and the speares that crucified Christ and yet thou hast all the benefit of his passion Lastly if thou canst beleeue that thou art crucified with Christ thou shalt further be assured that he is partner with thee in all thy miseries and afflictions to ease thee and to make thee to beare them 1. Pet. 4. 13. Col. 1. 24. The duties hence to be learned are these First if thou be crucified with Christ then must thou applie thy heart to crucifie the bodie of corruption in thee by praier fasting by auoiding the occasions by abstaining froÌ„ the practise of sinne and by all good meanes Behold a man hanged vpon a gybbet Thou seest he hath satisfied the law and there is no further iudiciall proceeding against him and withall thou seest how he ceaseth from his thefts murders blasphemies euen so if thou canst behold thy selfe spred vpon the crosse of Christ and crucified with him there will be in thee a new minde and disposition and thou wilt cease from thine old offences Againe beeing crucified with Christ thou must be conformable to Christ in thy sufferings He suffered in loue and the more his passion increased the more he shewed his loue euen so in thine afflictions and sufferings thy loue to God man must be increased though man be the cause of thine afflictions Secondly Christ suffered in obedience Not my will but thy will be done euen so in all thy sufferings thou must resigne thy selfe to God and quiet thy selfe in his will Thirdly Christ suffered in all humilitie humbling himselfe to the death of the crosse euen so we in and vpon our afflictions are to humble our selues vnder the mightie hand of God confessing our sinnes and intreating for pardon Fourthly he suffered in faith as man depending on his fathers goodnes euen in the middest of his passion euen so are we to doe Fifthly he went on constantly in his sufferings to the very death euen so are we to suffer in the resisting of sinne euen vnto the shedding of our blood Lastly the principall care of Christ was to see the fruit of his sufferings so when we are distressed our care must rather be to see the fruit of our distresse then to
and the markes of true religion which for his substance was known not onely to the Apostles but also to the Prophets and Patriarks So ancient is the true way of life and the doctrine of iustification by faith without workes Papists plead antiquitie for their religion but in vaine for the proper points and heads of their religion were taken vp since the daies of Christ some 200 yeares after some 400. some 600. some 800. some a thousand and some 1400 yeares after The third point is the speach or testimonie it selfe In thee shall all the Gentiles be blessed In thee that is in thy seede Christ Gen. 22. 18. who is in thy loynes into whome the Gentiles are ingrafted by faith and consequently into thee For they are the seede of Christ Isa. 53. 10. who is the seede of Abraham Againe here it is said All the Gentilis but Gen. 17. 4. Abraham is called the father not of all but of many nations Ans He is the father of many in respect of his fleshs and he is a father of all the Gentiles in regard of his faith Againe it is vsuall in scripture to put the word All for many Rom. 5. 15. 18. And the benediction here mentioned comprehends all the spirituall graces of God as vocation iustification glorification Eph. 1. v. 3. The vse In that the Lord saith All the nations shall be blessed in Abraham hence I gather that the nation of the Iewes shal be called and conuerted to the participation of this blessing when and how God knowes but that it shall be done before the ende of the world we know For if all nations shall be called then the Iewes Againe that which was foretold to Abraham is verefied in our eyes For this our English nation and many other nations are at this day blessed in this seede of Abraham Vpon the consideration of this we are admonished of many things First we are to giue to God great thankes and praise that we are borne in these daies For many Prophets and great Kings desired to see that which we see and could not obtaine it Secondly we must euery one of vs in our hearts amend and turne to God and vnfainedly beleeue in Christ that we may now in the acceptable day be partakers of the promised blessing The Lord saith Gen. 22. 18. In thy seede all the nations of the earth shall be blessed or blesse themselues because they shall vse all good meanes that they may be filled with the blessings of God Thirdly we must blesse all doe good to all and hurt none for we are heyres of blessings 1. Pet. 3. 8. Lastly we must here marke our comfort if we truly turne to God and beleeue in the holy seede of Abraham all things shall goe well with vs God shall blesse them that blesse vs and curse them that curse vs. Gen. 12. 3. The ninth verse is the conclusion of Pauls answer and it is in effect and substance one and the same with v. 7. and it signifieth that all men that be of Abrahams faith though otherwise forrainers and Gentiles to Abraham shall be partakers of the same blessing of God with him It may be said How shall we haue the same blessing when we haue not the like faith Ans. god respects not the greatnes of our faith so much as the truth of it And if faith erre not in his obiect that is if we make Christ crucified our Redeemer and ioyne nothing to him if there be further a will to beleeue and to apprehend Christ with care and constancie to increase in faith and a purpose not to sinne God will accept this true and honest will for the deede 10 For as many as be of the works of the law are vnder the curse For it is written Cursed is euery one that continues not in all things written in the Law to doe them In these wordes Paul sets downe a second reason whereby he prooues that not onely the Iewes but also the Gentiles are blessed as Abraham was by faith And the reason is drawne from the contraries thus They that are of workes that is that looke to be iustified by workes are vnder the curse Therefore they that are of faith are blessed or iustified with Abraham Moreouer Paul addes the proofe of this second reason in the next words and it is framed thus They which fulfill not the law are cursed they which are of works fulfill not the law therefore they are accursed Whereas Paul saith that they are vnder the curse that will be of workes we see the whole world almost walkes in the way of perdition it is a conclusion of nature that we must be saued and iustified by our works The young Prince in the Gospel said Good master what must I doe to be saued The Iewes would not be subiect to the iustice of God but they estâ—blished their owne righteousnes of the law Rom. 10. 3. Our common people and they that should be wise say they looke to be saued by faith but indeede they turne their faith to workes For what is their faith surely nothing els as they say but their good meaning or their good dealing or their good seruing of God Hence againe it followes that the Papacie or Popish reli gion is the way to perdition in that it prescribeth and teacheth iustification by workes On the contrarie our religion is the safest and surest from daunger because it teacheth the free iustificatioÌ„ of a sinner by the blood of Christ. And this makes the Papists in the day of death to renounce iustification by their workes Steuen Gardiner a bloodie persecutor beeing on his death bed told of free iustification by the blood of Christ said You may tell this to me but doe not open this gappe to the people One of late in a publike execution of iustice said he would die a Catholike and withall he added that he looked to be saued onely by the passion of Christ. In the proofe of the reason three things are to be considered What the curse is who are cursed and when The curse is eternall woe and miserie and it is either in this life in the end of this life or in the life to come The curse in this life is either within man or without him The curse within man is manifold In the minde there is ignorance of God of our selues of true happines and of the means to attaine to it Againe there is a great difficultie with much paine to learne and retaine things to be learned and retained And this is a curse of God vpon our minds In the conscience there are manifold accusations terrours and feares arising vpon euery occasion and they are flashings as it were of the fire of hell vnlesse they be quenched in this life by the blood of Christ. In the will there in an inclination to all manner of sinnes without exception Againe there is hardnes of heart whereby the will of man is vnpliable to that which is good vnlesse
in the law but because we haue faith in vs and by that faith we apprehend the obedience of Christ in fulfilling of the law Obiect VII Rom. 13. 8. Loue is the fulfilling of the law and the regenerate loue their neighbours Ans. If we could loue our neighbour as our selues perfectly we should then fulfill the whole law But our loue is imperfect Obiect UIII He that is borne of God sinnes not 1. Ioh. 3. he that sinnes not fulfills the law Ans. He that is borne of God sinnes not that is he doth not commit sinne or make a practise of sinne He may fall of frailtie yet then he recouers himselfe and doth not keepe a course in sinning This is the meaning of S. Iohn Obiect IX The commandements of God are not grieuous 1. Ioh. 5. Ans. They are not grieuous three waies first in respect of remission because they that beleeue in Christ haue the transgression of the law pardoned Secondly in respect of imputation because Christs obedience in fulfilling the law is imputed to euery beleeuer Thirdly in respect of inchoation For they that beleeue receiue the spirit of God wherby they are inabled to indeauour themselues to obey God in all his commandements Otherwise in respect of our owne personall obedience they are a yoke that no man can beare Obiect X. The workes of God are perfect Deut. 32. 4. Good workes are workes of God therefore they are perfect Ans. Workes that are meerely workes of God which he worketh by himselfe and not by man they are all perfect and thus must the text in Moses be vnderstood Now good works are works of God in vs and withall they are our workes hauing their beginning in the minde and will of man and hence they are defiled For when the first and second cause concurre in a worke the said worke takes vnto it the condition of the second cause Water pure in the fountaine is defiled when it passes by the filthie channell Obiect XI If God haue giuen vs an impossible law he is more cruell then any tyrant Ans. When God first gaue the law he also gaue power to fulfill the law If the law be impossible it is not Gods fault but mans who by his owne fault hath lost this power of keeping the law The ground before named of the double fulfilling of the law one for this life the other for the life to come is false For there is onely one generall and vnchangeable sentence of the law Cursed is euery one that continues not in all things written in the law to doe them I now come to other vses of the former conclusion If the law be impossible then must we seeke for the fulfilling of it forth of our selues in Christ who is the ende of the law for righteousnes to them that beleeue Hence it followes necessarily that our iustification must be by the imputation or application of Christs iustice vnto vs. Because we cannot fulfill the law we must make it a glasse to see our impotencie and what we cannot doe and it must be our schoolemaster to driue vs to Christ. And by our impotencie we must take occasion to make praier to God for his spirit to inable vs to obey the lawes of God Thus come we to be doers of the law and no otherwise Againe it may be demanded considering we cannot fulfill the law how our works can please God Ans. In euery good worke there is something that is Gods and something that is ours alone The defect of the worke is ours alone and that is pardoned to the beleeuer That which is good in the worke is from God and that he approoueth as beeing his owne And thus euery good worke is said to please God Lastly after that we haue begunne to please God in obedience to his lawes considering we fulfill them not all boasting of our goodnes must be laid aside and we must humble our selues vnder the hand of God euen to the death Read the practise of Dauid Psal. 143. 2. and Psal. 130. 3. Iob. 9. 1. 11 And that no man is iustified by the law in the sight of God it is manifest For the iust liueth by faith 12 And the law is not of faith but he that shall doe these things shall liue in them The meaning By the law that is the law not onely ceremoniall but also iudiciall and morall Indeede the occasion of Pauls disputation in this place is taken from Circumcision pertaining to the ceremoniall law but he inlarges his disputation from one part to the whole law For they which thought Ceremonies necessarie to iustification would much more thinke morall duties necessarie And that Paul speakes here of the morall it appeares by the 10. verse where he alleadgeth a sentence that specially appertaines to the morall law Cursedis euery one c. Againe the law may be considered two waies in the iustification of a sinner first as it iustifieth without Christ. Secondly as it iustifieth with Christ and both waies it is excluded from iustification and here specially in the second regard For the intent of the Galatians was to ioyne Christ and the law in the worke of our iustification Before God that is in the iudgement of God before whose iudgement seat we must all appeare and be iudged The iust shall liue by faith The scope of these words is this The Iewes were oppressed by the Babylonians and it was further told them by the Prophet that they should be ledde into captiuitie by the saide Babylonians Now in this distresse of theirs the Lord sets downe the dutie of the faithfull Iewes namely that they must stay themselues by their faith in the Messias and consequently that they shall haue safetie in this life in the middest of all dangers and in the ende haue eternall life And Paul applies this text to his purpose thus Life eternall comes by faith and therefore true righteousnesse before God is by faith For righteousnes is the foundation of life eternall and therefore it is called iustification of life Rom. 5. 17. The law is not of faith The meaning of these words must be gathered by the opposition in the latter part of the verse but he that doth these things shall liue in them And the meaning is this The law doth not prescribe faith in the Messias neither doth it promise life to him that beleeueth in the Messias but to him that doth the things contained in the law In these wordes Paul addes a new argument to the former thus Iustice is by faith the law is not of faith therefore the law is not our iustice Or again thus He that is iustified is iustified by faith the law iustifies no man by faith therefore the law doth not iustifie The conclusion is first in the 11. verse The proposition is expressed and confirmed by the testimonie of the Prophet Habacuk The assumption is in the 12. verse The vse Whē Paul saith No mā is iustified by the law in the sight of God he makes
by them guiding vs and beeing a law vnto vs. Rom. 8. 3. 14. Thirdly God by manifold afflictions nurtures and schooles vs partly to preuent sinnes to come and partly to humble vs for that which is past 1. Cor. 11. 32. Ier. 31. 18. The vse Seeing the law is abrogated as I haue said we must be a free and voluntarie people seruing God not of constraint but willingly as if there were no law to compell vs. All nations shall flow as waters to the mountaine of the Lord. Isa. 2. 2. Thy people shall come willingly in the day of assemblie Psal. 110. 3. In the daies of Iohn Baptist the kingdome of heauen suffered violence Ieremie saith they shall teach euery man his neighbour and his brother Ierem. 31. 31. because men shall learne freely without compulsion or calling vpon Here is the fault of our times Many say in heart to Christ Depart from vs we will none of thy waies and many againe are zealous for the things of this life but for duties pertaining to Gods worship and the saluation of their soules they are neither hot nor could This negligence and slacknes is full of danger and therefore with speede to be amended For cursed is he that doth the worke of God negligently and the Lord will spue out such persons 26 For ye are all the sonnes of God by faith in Christ Iesus 27 For all ye that are baptised into Christ haue put on Christ. 28 There is neither Iew nor Grecian there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus Paul had said before v. 25. that the beleeuing Iewes after the publishing of the Gospel were no more vnder the law as vnder a schoolemaster In this 26. v. he renders a reason hereof and it may be framed on this manner If we Iewes were still vnder the law as vnder a schoolemaster then we should be still after the manner of seruants but we are not after the manner of seruants because we are children for euen ye Galatians and that all of you are children of God not by Circumcision or by the keeping of the law but by faith in Christ. Againe that they are children of God he prooues it thus Ye are baptised into Christ and in baptisme ye haue put on Christ in that ye are ioyned with him and haue fellowship with him who is the naturall sonne of God therefore ye are sonnes of God It may be saide All children of God all baptised all put on Christ how can this be seeing some are Iewes some Gentiles some bond some free some men some women The answer is made v. 27. there are differences of men indeede but in Christ all are as one In these words I consider two things The first is the benefit or gift bestowed on the Galatians which is sonne-ship Adoption or the condition of Gods children The second is the description of this benefit by foure arguments The first is by the circumstance of the persons ye all are children of God The second is the inward meanes namely faith in Christ Iesus The third is the outward meanes or the pledge of adoption ye are all baptised into Christ. The last is the foundation of adoption and that is to put on Christ or to be one with him For the better conceiuing of the benefit three questions may be mooued The first is whose sonnes the Galatians were Ans. The sonnes of God It may be saide how the sonnes of God I answer againe God is called a father in two respects first he is a father in respect of Christ the essentiall word and then God signifies the first person Againe God is called a father in respect of men Elect to saluation then the name God is put indefinitly and it comprehends not onely the first person but also the sonne and holy Ghost For all three doe equally regenerate them that are adopted And Paul saith of the Godhead indefinitly there is one God and father of all Eph. 4. 6. And when we pray saying Our father c. we inuocate not onely the first person but also the Sonne and holy Ghost And the sonne of God is expressely called the Father of eternitie in respect of vs Isa. 9. 6. and he is said to haue his seede Isa. 53. 11. The second question is in what respect are the Galatians the children of God Ans. A childe of God is two waies by nature by grace The childe of God by nature is Christ as he is the eternall sonne of God A child by grace is three waies By creation thus Adam before his fall and the good angels are the children of God Secondly by the personall vnion thus Christ as he is man is the child of God Thirdly by the grace of adoption thus are all true beleeuers and in this text the Galatians are saide to be the children of God In this grace of adoption there be two acts of God one is Acceptation whereby God accepts men for his children The other is Regeneration whereby men are borne of God when the Image of God is restored in them in righteousnes and true holines The third question is what is the excellencie of this benefit Ans. Great euery way Ioh. 1. 12. he which is the child of God is heire and fellowheire with Christ Rom. 8. 17. and that of the kingdome of heauen and of all things in heauen and earth 1. Cor. 3. 22. he hath title in this life and shall haue possession in the life to come Againe he that is Gods child hath the angels of God to tend on him and to minister vnto him for his good and saluation Heb. 1. 14. The first argument whereby the adoption of Gods children is set forth is concerning the persons to whome it belongs in these wordes All ye are the children of God So Paul saith all the Ephesians are Elect. Eph. 1. 3. And Peter calls all them to whome he writes 1. Pet. 1. 1. Elect and Iohn 1. epist. 3. the children of God And herein they follow the iudgement of charitie leauing all secret iudgements to God Here I obserue one thing that euery grieuous fall doth not abolish the fauour of God and extinguish the grace of regeneration For the Galatians erred in the foundation of religion and had fallen away to an other Gospel and yet Paul saith that they were for all this the children of God and not some but all of them This truth may be seene by experience The child of God before his fall hath a purpose not to sinne in the time of temptation when he is in falling he hath a strife after he is fallen he lieth not in his fall as wicked men doe but he recouereth himselfe by new repentance And this shews that the child of God by his fall doth not returne againe to the estate and condition of wicked men When S. Iohn saith he that is borne of God sinnes not his meaning is this he that is borne of God
baptisme that are retained in the Papacie pertaine not to the Papacie but to another hidden Church which by these and other meanes is gathered out of the middest of Romish Babylon And therefore baptisme is rather a signe of this then of the Romish Church Againe we must be warned to take heede that we deceiue not our selues thinking it a sufficient matter that we haue bin baptised For except Christ inwardly wash vs by his spirit we haue no part in him Ioh. 13. 8. Circumcision saith Paul auaileth not vnles thou be a doer of the law Ro. 2. 25. Baptisme indeed saueth 1. Pet. 3. 21. but that is not the baptisme of water but the stipulation of a good conscience by the resurrection of Christ. The outward baptisme without the inward is not the marke of Gods child but the marke of the foole that makes a vow and afterward breakes it Eccles. 5. 3. Moreouer baptisme is not onely a signe of our adoption but also a seale thereof and a meanes to conuaie it vnto vs and for the better vnderstanding of this point and for a further clearing of the 27. verse I will speake of the whole nature of baptisme That which is to be deliuered I reduce to eight heads I. the name of baptisme and the phrases II. the matter III. the forme IV. the ende V. the efficacie of baptisme VI. the necessitie thereof VII the circumstances VIII the vse Touching the name Baptisme is taken sixe waies First it signifies the superstitious washings of the Pharisies who bouÌ„d themselues to the baptismes or washings of cuppes and potts Mar. 7. 4. Second 〈…〉 it signifies the washings appointed by God in the Ceremoniall law Hebr. 9. 10. Thirdly it signifies that washing by water which serues to seale the couenant of the new Testament Math. 28. 19. Fourthly it signifies by a metaphor any grieuous crosse or calamitie Thus the passion of Christ is called his baptisme Luk. 12. 50. Fiftly it signifies the bestowing of extraordinarie gifts of the holy Ghost and that by imposition of hands of the Apostles Act. 1. 5. and 11. 16. Lastly it signifies the whole Ecclesiasticall Ministerie Thus Apollos is saide to teach the way of the Lord knowing nothing but the baptisme that is the doctrine of Iohn Act. 18. 25. In the third sense is baptisme taken in this place when Paul saith Ye are all baptised into Christ. The phrases vsed in Scripture of baptisme are strange in reason and therefore they are to be explaned Here it is said Ye that are baptised into Christ put on Christ. The reason of this speach is threefold The first is this the washing of the bodie with water is an outward signe to represent to our eies and minde the inward washing and our vnion or coniunction with Christ therefore they that are baptised are said to put on Christ. The second reason is because the washing by water seales vnto vs our inward ingrafting into Christ for as certenly as the bodie is washed with water so certenly are they that beleeue ingrafted into Christ. The third reason of the speach is because baptisme is after a sort an instrument whereby our insition into Christ and fellowship with him is effected For in the right and lawfull vse of baptisme God according to his owne promise ingrafts them into Christ that beleeue and the inward washing is conferred with the outward washing For these causes they that are washed with water in baptisme are said to put on Christ. In the same manner must other phrases be vnderstood as when it is said that baptisme saueth 1. Pet. 3. 21. that men must be baptised for the remission of sinnes Act. 22. 6. that we are buried by baptisme into the death of Christ. Rom. 6. 3. The second point concernes the Matter of baptisme Here I consider three things the signe the thing signified the Analogie of both The signe is partly the element of water Act. 8. 36. and partly the Rite by diuine institution appertaining to the element which is the sacramentall vse of it in washing of the bodie and these two water and externall washing of the bodie are the full and complete signe of baptis 〈…〉 e. Here a question may be made Whether washing of the bodie in baptisme must be by dipping or by sprinkling Ans. In hot countries and in the baptisme of men of yeares dipping was vsed and that by the Apostl 〈…〉 and to this Paul alludes Rom. 6. 3. and dipping doth more fully represent our spirituall washing then sprinkling Neuerthelesse in cold couÌ„tries and in the baptisme of infants new borne sprinkling is to be vsed and not dipping in respect of their health and life For the Rule is Necessitie and charitie dispense with the Ceremoniall law Vpon this ground Dauid did eate the shewbread circumcision was not alwaies the eight day as appeares by the Israe lites in the wildernes and for the same cause in these countries dipping may be omitted though otherwise a sacramentall rite And it must be remembred that baptising signifies not onely that washing which is by diuing of the bodie but also that which is by sprinkling The thing signified or the substance of baptisme is Christ himselfe our Mediatour as he gaue himselfe to wash cleanse vs. Thus Paul saith that he cleanseâ—th his Church by the washing of water Eph. 5. 6. The Analogie or proportion of both is on this manner Water resembles Christ crucified with all his merits S. Iohn saith The blood of Christ cleanseth vs from all our sinnes 1. Ioh. 1. 7. that is the merit and efficacie of Christ crucified freeth vs from our sinnes and from the guilt and punishment thereof Externall washing of the bodie resembles inward washing by the spirit which stands in iustification and sanctification 1. Cor. 6. 11. Tit. 3. 5. The dipping of the bodie signifies mortification or fellowship with Christ in his death the staying vnder the water signifies the buriall of sinne and the comming out of the water the resurrection from sinne to newnes of life Rom. 6. 3 4. The third point concernes the Forme of baptisme Math. 28. 19. Goe teach all nations baptizing them into the Name of the Father c. I explaine the words thus Marke first it is faide Teach them that is make them my disciples by calling them to beleeue and to repent Here we are to consider the Order which god obserues in making with man the couenant in baptisme First of all he calls men by his word and commands theÌ„ to beleeue and repent when they beginne to beleeue and repent then in the second place God makes his promise of mercie and forgiuenes and thirdly he seales his promise by baptisme This diuine Order Christ signifieth when he saith make them disciples and 〈…〉 as alwaies obserued of God Before he made any couenant with Abraham and before he sealed it by Circumcision he saith to him Walke before me and be vpright Gen. 17. 1. and of his seede he saith they must-first doe
borne anew by the holy Ghost Againe I answer that if the words be meant of baptisme they carrie this sense The kingdome of heauen doth not signifie life eternall but the Church of the new Testament and that in his visible estate Mark 9. 1. and baptisme makes men visible members of the Church and regeneration by the spirit makes them true and liuely members Here then baptisme is made necessarie not in respect of eternall life but in respect of our admission and entrance into the Church whereof it is now the onely meanes The seauenth point is touching the Circumstances of baptisme which are fiue The first concernes the persons which are to administer baptisme of whome I propound foure questions The first is whether not onely Ministers of the word but also lay-persons as they are called or meere priuate men may administer baptisme Ans. Ministers of the word onely For to baptize is a part of the publike Ministerie Matth. 28. 18. Goe teach all nations baptizing them And marke how preaching and baptising are ioyned together and things which God hath ioyned no man may separate Againe he that must performe any part of the publike Ministerie must haue a calling Rom. 10. 14. Hebr. 3. 5. but meere priuate persons haue no calling to this busines And whatsoeuer is not of faith is sinne now the Administration of baptisme by priuate persons is without faith For there is neither precept nor fit example for it in the word of God The example of Zippora is alleadged Exod. 4. 28. who circumcised her child Ans. The example is many waies discommendable For shee did it in the presence of her husband when there was no neede shee did it in hast that shee might haue preuented her husband shee did it in anger for shee cast the foreskin at the feete of Moses And it seemes shee was no beleeuer but a meere Madianite For shee contemned circumcision when shee called her husband a man of blood by reason of the circumcision of the child v. 26. and in this respect it seemes Moses either put her away or shee went away when he went downe to Egypt Againe it is obiected that priuate persons may teach and therefore baptize Ans. Priuate teaching and Ministeriall teaching are distinct in kind as the authoritie of a master of a familie is distinct in kind from the authoritie of a Magistrate A priuate person as a father or master when he teacheth the word of God he doth it by right of a master or father and he is mooued to doe it by the law of charitie but Ministers when they teach are mooued to teach by speciall calling and they doe it with authoritie as Embassadours in the roome and stead of Christ. 2. Cor. 5. 21. Againe though a priuate man might dispense the word alone yet doth it not follow that he may administer both the word and the seale thereof both which are ioyned in baptisme and ioyntly administred The second question is whether baptisme administred by a wicked man or an hereâ—â—ke be indeede true baptisme Ans. If the said partie be admitted to stand in the roome of a true pastour or minister and keepe the right forme in baptising according to the institution it is true baptisme The Scribes and Pharisies the chiesest doctours of the Iewes were not of the tribe of Levi but of other tribes and they were indeede euen the best of them but herelikes and Apostataes and consequently to be deposed and excommunicate neuertheles because they were in the place of good teachers and fate in Moses chaire that is taught sundrie points of Moses doctrine therefore Christ saith heare them Math. 23. 1. And to this effect was the conclusion of the Churches in Africa against Cyprian Vpon the same ground the same answer is to be made if it be demanded whether baptisme administred by him that cannot preach be of force or no It were indeede to be wished that all Ministers of holy things were preachers of the word neuerthelesse if such as preach not stand in the roome of lawfull pastours and keepe the forme of baptisme it is baptisme indeede The third question is whether an Intention to baptise be necessarie in him that baptiseth Ans. If the word of Institution come to the Element it is a sacrament whatsoeuer the minister intend Paul reioyced that Christ was preached though many preached him of enuie or contention intending no good Phil. 1. 16. And the Priest in the Masse pronouncing the words of consecration if he intend not to consecrate in Popish learning there is no consecration and thus the bread eleuated is meere bread and not the bodie of Christ and consequently the people adore not Christ but an idol The intention therefore of the minde is not necessarie so be it the Institution be obserued And the efficacse of the sacrament depends not on the will of man but on the will of God The last question is what is the dutie of the Minister in baptising Ans. He stands in the roome of God and what he doth according to the Institution it is as much as if God himselfe had done it with his owne hand from heauen And therefore wheÌ„ the Minister applieth water which is the signe pledge of grace to the body he doth withall applie the Promise of remission of sinnes and life euerlasting to the partie baptised And that is as much as if God should say to the partie calling him by his name I freely giue vnto thee the pardon of thy sinnes and life euerlasting vpon condition thou keepe the order set downe in baptisme which is to turne vnto me and to beleeue in Christ. Here we see a ground of speciall faith for if God for his part by the hand of the Minister applie the promise of mercie vnto euery particular beleeuer euery particular beleeuer is againe by a speciall faith to receiue the promise Againe the consideration of this which God hath done for vs in baptisme must mooue vs seriously to turne vnto him according to all his lawes and by faith of our hearts to apprehend his mercifull promises and to rest on them For when God shall speake vnto vs particularly and as it were assure vs of his mercies with his owne hand and seale we must needs be much mooued and affected therewith The second circumstance is concerning the persons to be baptised and they are all such as be in the Couenant in likelihood or in the iudgement of charitie For the seale may not be denied to them that bring the tables of the couenant And they are of two sorts Men of yeares and Infants Men of yeares that ioyne themselues to the true Church are to be baptised yet before their baptisme they are to make confession of their faith and to promise amendment of life Act. 2. 38. and 10. 38. And thus places of Scripture that require actuall faith and Amendment of life in them that are baptised are to be vnderstood of men of yeares Infants of beleeuing
of this world in ciuill societie the second is the regiment or the kingdome of heauen which stands in iustice peace of conscience ioy in the holy Ghost In the first estate there are sundrie differences of persons that beleeue some fathers and mothers some children some masters and seruants some magistrates and subiects In the second estate there are no outward differences of men but all are members of Christ and all one in him Thus must the text be vnderstood Obiect II. Beleeuers are gouerned by Gods spirit and therefore outward gouernment by magistrates is needlesse Answ. In the visible Church hypocrites are mingled with true beleeuers and they are not gouerned by Gods spirit but by the spirit of the deuill and therefore in respect of them ciuill authoritie is requisite Againe true beleeuers are but in part gouerned by the spirit for the time of this life And for this cause ciuill gouernment is requisite for the ordering of the outward man and for the protection of the Church Obiect III. They that are in Christ are freed from sinne and consequently from subiection which followes vpon sinne Answ. Subiection is either politique or seruile Politicke is when men are subiect for their own good and this was before the fall yeilded by Eve to Adam Seruile subiection when they are subiect for the good of their masters and this onely comes of sinne Againe subiection with ioy was before the fall subiection ioyned with paine and miserie followes vpon sinne Gen. 3. 16. The second question is whether bondage in which some are Lords others bond-men or slaues may stand with Christian religion Answ. It may in the countries where it is established by positiue lawes if it be vsed with mercie and moderation Righteons Abraham had in his owne house bondslaues Gen. 17. 13. God did permit the Iewes to buy the children of the Canaanites Leuit. 25. 45. Paul saith If any man be calied beeing a seruant or bondman let him not care for it 1. Cor. 7. 21. Obiect I. Be not seruants of men 1. Cor. 7. 23. Ans. That is in respect of conscience the subiection whereof must be reserued to God Obiect II. Christians haue libertie by Christ and where libertie is there may be no bondage Answ. Christians obtaine by Christ spirituall libertie in this life and bodily libertie in the life to come Obiect III. Bondage is against the lawe of nature Answ. Against the law of pure nature created in innocencie not against the lawe of corrupt nature the fruite whereof is bondage Obiect IU All are one in Christ therefore the difference of bond men and free-men must cease Ans. All are one in respect of the inward man or in respect of faith and fellowship with Christ but all are not one in respect of the outward man and in regard of ciuill order The sense then of the text is this There are distinctions of men in respect of nation some Iewes some Gentiles in respect of condition some bonde some free some rich some poore some in authoritie some in subiection c. in respect of sexe some men some women yet in Christ Iesus all are euen as one man The vse By this text we may expound another 1. Tim. 2. God would haue all men to be saued that is not all particular persons vpon earth but all kinds For here Paul saith all are one in Christ that is men of all nations of all conditions and of all sexes Againe the name Jewe apposed to Gentiles signifies not onely men of the tribe of Iuda but all circumcized persons of all tribes Rom. 2. 28. and thus it is all one with an Israelite And thus we see howe to expound the place of scripture 2. Chron. 21. 2. where Iehosaphat king of Iuda is called king of Israel The words Iuda and Israel are sometime opposed Iuda signifying the kingdome of the two tribes Iuda and Beniamin and Israel signifying the 10. tribes Sometimes againe they are Synonima and are put one for another as Psalm 114. 1 2. and in this text And Iuda at this time was indeed the true Israel of God and Iehosaphat without any fault in the text as some suppose is truely called king of Israel Thirdly they which are of great byrth and of heigh condicion must be pnt in mind not to be heigh minded nor to dispise them that are of lowe degree for all are one in Christ the obscure and base person hath as good part in Christ as the greatest men that be Therefore we may not swell in pride for outward things The king must not lift vp his hart against his brethren Deut. 17. 20. rich men saith Paul must not be high minded 1. Tim. 6. 17. Iob would not despise the cause of his handmaid Iob. 31. 13. Naaman a great man respected the counsell of his seruants 2. King 5. 13. Fourthly all beleeuers must be on hart and mind 1. Cor. 1. 10. In the kingdome of Christ the wolfe and the lamb dwell together Isai. 11. 6. And good reason for all are on in Christ. And we haue great cause to be humbled when schismes coutentions and differences arise in points of religion For that shewes that hypocrites are mingled with true beleeuers and that we are but in part as yet vnited to Christ. Lastly hence we learne not to hate any man but alwaies to carrie in mind a purpose to doe good to all by thought word and deed and to doe good to men in respect of their names their goods their liues And this wholy mind and purpose must alwaies beare sway in vs. there is no hurt in the mount of the Lord. Isai 1â— 9. Men turne their swords speares into mattocks sithes that are of the kingdom of Christ. Isai 2. 4. because they are one with Christ by the bond of on spirit v. 29. And if ye be Christs then are ye Abrahams seed and heires by promise Before Paul had taught v. 7. 8. 9. that all beleeuing gentiles were the children of Abraham and not the Iewes only Here he returnes to the same point againe and prooues it by a new Argument thus Christ is the seed of Abraham v. 16. and all gentiles beleeuing in Christ are parts of him and one with him therefore they also are children of Abraham and heires of all the blessings of God The intent of Paul in these words is to establish and confirme an argument which before he had vrged in this chapter against patrons of workes in the case of our iustification it may be framed thus As Abraham was iustified so are all they that beleeue in Christ instified for they are Abrâ—â—ams children and succeed him v. 29. but Abraham was iustified by faith without workes therefore all beleeuers in Christ are so iustified Let the Argument be obserued for it makes against the Papist who if he studie till his head and heartake shall neuer answer it In this verse Paul sets down the fruit and banefit that comes by the gift of adoption to
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
no sinners Secondly they are conceiued in the minde according to the reuealed will of God Rom. 8. 27. 1. Ioh. 5. 14. Thirdly they are diuine and spirituall touching things which concerne the kingdome of God Rom. 8. 5. Desires thus qualified haue the force of a loud crie in the eares of God Psal. 10. 17. God heareth the desire of the poore Psal. 38. 9. All my desires are before thee Psal. 145. 19. He fulfilleth the desire of them that feare of him Isa. 64. 24. Before they crie I will answer that is so soone as a desire of my helpe is conceiued and before it be vttered I will answer That the desires of our hearts are cries it is by meanes of the intercession of Christ. This Intercession is not a vocall but a vertuall praier in that the Sonne of God presents his manhood and his merits before the father in heauen willing as God and desiring as man that the father should accept the said merits for vs. Now this will and desire of the Sonne is of great force with the father It is a Crie in which the father is well pleased and by it the desires of our hearts are Cries in the eares of God Of these desires there be two speciall examples in the scriptures The first is when we are touched in our hearts for our sinnes to flie to the throne of grace and to desire reconciliation with God in Christ. When Dauid did but desire the pardon of his sinnes and therefore purposed in his heart to humble himselfe he receiued pardon Psal. 32. 5. I said I will confesse my wickednes against my selfe vnto the Lord and thou forgauest the punishment of my sinne When the prodigall sonne conceiued a desire to be reconciled to his father with a purpose to confesse his offence before he had vttered his desire he is receiued to mercie Luk. 15. 21. The second example is a desire of Gods presence and protection in common iudgements When Moses stoode at the redde sea in great danger hauing the sea before him and Pharaohs charriots behind him no doubt he lifted vp his heart vnto God but we read not of any thing that he said and yet the Lord saith Why criest thou to me Exod. 14. 15. When Iehosaphat was in great distresse by reason of the armie of the Ammonites confounded in himselfe he saith O Lord we know not what to doe but our eyes are towards thee 2. Chron. 20. 12. and hereupon he obtained deliuerance The vse By this we learne to lay aside formall praying and lippe labour and to learne to lift vp our hearts to God in heauenly sighs and desires for that is indeede to pray It is the very first thing that the child of God doth inwardly to sigh and desire reconciliation with God in Christ and he which cannot doe this is not as yet borne of God Againe many are cast downe in themselues because they see their mindes full of ignorance their wills full of rebellion and subiect to many temptations and they find little goodnes in themselues but they must be comforted by this if they can but groane and sigh vnto God in their hearts for mercie and forgiuenes they haue the spirit of God crying in them Abba and they haue receiued the first fruits of the spirit The desires and cries of our hearts are fruits of the Intercession or crie of the Sonne of God in heauen for vs. Others are grieued because they haue praied long and they find not the fruit of their praiers but if they can pray sighing and groaning in their hearts for grace and mercie let them be content for it is the spirit of grace and praier that makes them sigh and groane And euery sigh of a contrite heart hath a loud crie in the eares of God It falls out often that men in extremitie of danger confounded in themselues know not what in the world to say or doe Ezechias in his sicknes could not say any thing but chatter in his throat and mourne like a doue Isa. 38. 14. Some lie vnder the sword of the enemie others in a tempest are cast ouer shipboard into the sea Now this must be their comfort if they can lift vp their hearts vnto God if they can but sigh groane for his presence and assistance the Lord will heare the petitions of their hearts for the inward sobbes groanes and sighs of repentant sinners are loud and strong cries in the eares of god the father The third point is That the crie of the spirit is directed to God because it makes vs crie Abba father Here first obserue that Praier to Saints and Angels is carnall praier For the praier which is caused by the spirit is direct to the father And good reason for it is the propertie of God to heare the crie of the heart Rom. 8. 27. Some say that the Saints in heauen are with God and that in him they see the desires of our hearts but it is false which they say For the Scripture saith that God alone searcheth the heart 1. king 8. 39. None knowes what is in man but God and the spirit of man 1. Cor. 2. 11. Though Abraham had the sight of God yet is it said Thou art our father and Abraham knowes vs not Isa. 64. 16. And for this cause Inuocation of Saints whether it be called Latria or Dulia is flat idolatrie Againe Praier is to be made to God as he hath reuealed himselfe in the word that is to God who is the father of Christ and in him our father who also sends his spirit into our hearts crying Abba It is an heathenish practise which is also the practise of many among vs to pray to an absolute God that is to God out of the Father Sonne and holy spirit Thirdly here we see that true and spirituall Inuocation of God is a marke of the Church of God because it is a fruit of the spirit of God in them that are the children of God And by this the people of God are noted Act. 9. 14. 1. Cor. 1. 2. and on the contrarie it is the marke of an Atheist not to pray Psal. 14. 4. The last point is the manner of directing our cries to God First of all they are to be directed to him with reuerence as beeing present with vs for to crie Abba is not to speake words into the aire but to direct our hearts to one that is present with vs in all dutifull and childlike manner Thus did Dauid Psal. 119. 58. and Paul Eph. 3. 14. Secondly our cries are to be directed to God with subiection to his will Read the example of Christ Mark 14. 36. and of Dauid 2. Sam. 15. 26. This condemnes the practise of many men Balaam desired to die the death of the righteous but without subiection to God for he would not liue the life of the righteous And many among vs haue often good motions and desires in their minds but there is no soundnes in them
by name Exod. 33. 17. Againe it is a perpetuall and vnchangeable knowledge For whome God once knowes he neuer forgets Isai 49. 15. The third estate of the Galatians is their estate in their reuolt or Apostasie in these words How turne ye again to impotent and beggarly rudiments whereunto as from the beginning ye will be in bondage againe or thus to which ye will doe seruice againe as from the beginning The words carrie this sense How turne ye againe that is it is an intollerable offence in you hauing knowne God to returne againe to the rudiments of the law By rudiments we are to vnderstand Circumcision the Iewish sacrifices and all the ceremonies of the law of Moses And it may not seeme strange that they are called impotent and beggarly rudiments For they must be considered three waies with Christ without Christ and against Christ. With Christ when they are considered as types and figures of Christ to come and as signes of grace by diuine institution for the time of the old Testament Without Christ when they are vsed onely for custome whether before or after the death of Christ. Against Christ when they are esteemed as meritorious causes of saluation and the iustification of a sinner is placed in them either in whole or in part as though Christ alone were not sufficient In this respect Paul calls them impotent and beggarly rudiments And Paul hauing said that the Galatians returned againe to the rudiments of the lawe in the next words he shewes howe they doe it namely by seruing them againe They serued or yeilded seruice to them three waies In opinion because they iudged them to be necessarie parts of Gods worshippe and means of their saluation In Conscience because they subiected their consciences to them In affection because they placed part of their affiance in them for their iustification and saluation It may be demanded howe the Galatians can be said to returne againe to the rudiments of the law serue them againe that were neuer vsed to them before Answ. In the speach of Paul there is that which is called Catachresis that is a kind of speaking somewhat improper in respect of finenesse and Elegancie The like we haue Ruth 1. 22. when Ruth is said to returne to Iuda with Naomi yet shee was neuer there before Neuerthelesse the speach in sense is most significant and proper For Paul no doubt signifies hereby that when the Galatians subiected themselues to the rudiments of the law and placed their saluation in part euen in them they did in effect and in trueth as much as returne againe to their old superstitions serue againe their false gods Here then we haue a description of the Apostasie of the Galatians It is a voluntarie sinne for Paul saith ye will serue after the knowledge of the truth in which they returne againe to the rudiments of the law by yeelding subiection and seruice to them which act of theirs is indeede as much as if they had serued againe their false gods Here some may say if this be so then they sinned against the holy Ghost Ans. The sinne against the holy Ghost is indeede a voluntarie sinne but that is by reason of the obstinacie and malice of the will and this offence in the Galatians was voluntate onely by infirmitie Againe the sinne against the holy Ghost is an vniuersall Apostasie in respect of all the Articles of religion for that sinne makes men crucifie Christ crucified Heb. 6. 5. and to tread vnder foote the sonne of God the Apostasie of the Galatians was particular onely in the article of iustification The vse In that the Ceremonies of the law set vp against Christ in the cause of our iustification and saluation are called impotent and beggarly rudiments Paul teacheth a waightie conclusion That Christ stands alone in the worke of redemption without collegue or partner without deputie or substitute whether we respect the whole worke of redemption or the least part of it Againe that all the workes of mediation stand alone by themselues and admit nothing to be added and adioyned to them There is no other name whereby we can be saued beside the name of Christ. Act. 4. 12. Christ saues them perfectly that come vnto him Heb. 7. 25. In him we are complete Col. 2. 10. He alone treads the winepresse of Gods wrath and none with him Isai 63. 3. If Christ be a Sauiour he must be a perfect Sauiour considering he is God and man and beeing a perfect Sauiour in himselfe he needs no partner and because he is euery where 〈◊〉 all times therefore he needs no deputie in his stead Again euery worke of redemption is acted by whole Christ according to both his natures and as there are in him two natures so are there two operations of the said natures and as both natures concurre to make one person so the operatiōs of both natures concurre to make the compound worke of a mediatour which is an admirable worke not meerely humane but theandricke that is humane-diuine For this cause no action pertaining to redemptiō can be performed by a mere creature whether man or angel Obiection I. Ioh. 20. 23. The Apostles haue the power to remit and retaine sinnes therefore it is not proper to Christ. Answ. To remit by meriting and by efficacie in the conferring of pardon is proper to the mediatour The Apostles and other Ministers remit by preaching and by declaring remision The ministers of the word doe not procure our reconciliation with God as Christ doth but they exhort men to be reconciled to God 2. Cor. 5. 20. Obiect II. 1. Pet. 3. 18. Baptisme saueth therefore not Christ alone Ans. Baptisme saueth by signifying and by sealing vnto vs the grace and mercie of God and the effecting of our saluation is in the same place ascribed to Christ and his resurrection The conclusion then of Paul is to be remēbred for it serues as in engyne to ouerturne the maine grounds of poperie The primacie of the Pope is a certen estate in which he is substituted into the place and roome of Christ for he takes vpon him to make lawes that properly and truely binde conscience euen as the lawes of God Againe he takes vnto him a proper and iudiciall power to remit or retaine the sinnes of men Nowe these actions indeed are the proper actions of God Christ no meere creature is capable of them In this respect the primacie of the Pope is an impotent and beggarly inuention Again the Romish relligion beside the al sufficient oblation of Christ vpon the crosse lets vp the sacrifice of the masse for the sinnes of the quicke and the dead besides the Intercession of Christ it sets vp the Intercession of Saints and Angels beside the perfect satisfaction of Christ it sets vp humane satisfactions beside the infinite merit of Christ it maintaines and magnifies the merit of humane workes But all these are but impotent and beggarly deuises of men
till the comming of the Messias and now the Catholike Church is in the roome of the sanctuarie in it must we seeke the presence of God and the word of life therefore it is called the pillar and ground of truth 1. Tim. 3. 15. Fourthly in Ierusalem was the throne of Dauid Psal. 122. 5. and in the Catholike Church is the throne or scepter of Christ figured by the kingdome of Dauid Reu. 3. 7. Fiftly the commendation of a cittie as Ierusalem is the subiection obedience of the citizens now in the Catholike Church all beleeuers are citizens Eph. 2. 19. and they yeild voluntarie obedience and subiection to Christ their king Psal. 110. 2. Isai 2. 5. Lastly as in Ierusalem the names of the citizens were inrolled in a register so the names of all the members of the Catholike Church are inrolled in the booke of life Reu. 20. 15. Hebr. 12. 23. Againe the Catholike Church dwelling here belowe is said to be aboue in heauen for two causes First in respect of her beginning which is from the Election and grace of God and from Christ the Mediatour of whose flesh and bone we are that beleeue Eph. 5. 30. The iustice whereby we are iustified is in Christ our holinesse and life flowes from the holinesse and life of Christ as from a roote Secondly the Church is said to be aboue because it dwels by faith in heauen with Christ for the propertie of faith is to make vs present after a sort when we are absent Heb. 11. 2. The vse This beeing so we are admonished to liue in this world as Pilgrimes and strangers 1. Pet. 2. 11. and therefore we must not set our loue vpon any earthly thing but our mindes must be vpon the countrie to which we are trauelling And whatsoeuer is an hinderance to vs in our iourney we must cast it from vs that we may goe lightly and if we haue any wrongs done vs either in goods or good name we must the rather be content because we are out of our countrie in a strange place and hereupon we must take occasion to make haste to our iourneys end that is to our own citie and last abode Thus did the Patriarches Heb. 11. 13 15. Secondly we must carrie our selues as Burgesses of heauen Phil. 3. 20. And this we shall do by minding seeking affecting of heauenly things by speaking the language of Canaan which is to inuocate and praise the name of God Lastly by leading a spirituall life that may beseeme the citizens of heauen Many faile in this point when they come to the Lords table they professe themselues to be citizens of the citie of God but in their common dealings in the world they play the starke rebels against God and his word and liue according to the lusts of their blinde and vnrepentant hearts Thirdly when Paul saith that Ierusalem which is aboue is free c. he shewes that the Catholike Church is one in number no more Cant. 6. 8. My doue is aboue and the onely daughter of her mother Ioh. 10. 16. One sheepefold There be many members but one bodie 1. Cor. 12. 12. Fourthly hence we gather that the Catholike Church is invisible For the companie of them that dwell in heauen by their faith cannot be discerned by the eie Iohn saw the heauenly Ierusalem descending from heauen yet not with the bodily eye but in spirit Reuel 21. 10. The things which make the Catholike Church to be the Church namely election vocation iustification glorification are inuisible The papist therfore erreth when he teacheth that the Catholike Church is a visible companie vnder one Pastour namely the Pope And the places which they bring to prooue the visibilitie of the vniuersall Church concerne either particular churches or the churches which were in the daies of the Apostles or againe they speake of the inward glorie and beautie of the Church Free that is redeemed from the bondage of death and sin and so from the curse of the lawe Of this freedome I will speak more afterward The mother of vs all shee is called a mother because the word of God is committed to the keeping of the Church which word is seed 1. Pet. 1. 23. and milke 1. Cor. 3. 2. and strong meat Heb. 5. 14. And the church as a mother which by the ministery of the said word brings forth children to God after they are borne brought forth shee feeds them with milke out of her owne breasts which are the Scriptures of the olde and newe Testament Here a great question is to be propounded namely where we shall find this our Mother For it is the dutie of all children to haue recourse vnto their mother and to liue vnder her wing The aduocates of the Popish Church Priests and Iesuits say we must be reconciled to the Church and See of Rome if we would be of the Catholike church To this purpose they vse many motiues I will here propound seauen of them because heretofore they haue bin scattered abroad among vs. The first motiue The Church of Rome hath meanes of sure and certen interpretation tradition councels fathers we haue nothing but the priuate interpretation of Luther Melancthon Caluin c. Answ. Scripture is both the glosse and the text And the principall meanes of the interpretation of scripture is scripture it selfe And it is a means when places of scripture are expounded by the Analogie of faith by the words scope and circumstances of the place And the interpretation which is sutable to all these is sure certen and publike for it is the interpretation of God Contrariwise the interpretation which is not agreeable to these though it be from Church Fathers and Councells is vncerten and it is priuate interpretation Now this kind of interpretation we allow and therefore it is false that we haue onely priuate interpretations and that all the interpretations of the Church of Rome are publike Secondly I answer that we are able to iustifie our Interpretations of Scripture for the maine points of religion by the consent of Fathers and Councells as well as they of the church of Rome The second motiue We haue no diuine and infallible authoritie to rest on in matter of religion but they of the church of Rome haue Ans. In the Canonicall scriptures of the Prophets and Apostles there is diuine and infallible authoritie for they are now in the new Testament in stead of the liuely voice of God And this authoritie we in our Church acknowledge Secondly I answer that the church hath no diuine and infallible authoritie distinct from the authoritie of scriptures as the Papists teach but onely a Ministerie which is to speake in the name of God according to the written word The third motiue We haue no limitations of opinion and affection but they of the church of Rome haue I answer first we suffer our selues to be limited for opinion by the Analogie of faith and by the written word and so doth
breathing as the soule And so it carries a fit sense For as the bodie without breath is dead and it shewes it selfe to be aliue by breathing so faith that is without workes is dead and it shewes it selfe to be aliue by workes 3. There is a false composition of the wordes to be considered faith that is without workes is dead is true but to say faith is dead without workes as though workes gaue life to faith is false and not the meaning of S. Iames but the former onely Againe the Papists hence gather that faith and loue are ioynt causes in the iustification of a sinner and that faith worketh loue in iustifying men before God But this Interpretation is against the whole scope of this Epistle in which Paul prooues that there is no iustification by the law c. 5. v. 4. and therefore no iustification by loue Againe Paul saith Rom. 3. 21. that righteousnes is reuealed without the law and therefore without loue And againe that we are made the righteousnes of Christ as Christ is made our sinne namely by imputation and therefore not by infusion of loue 2. Cor. 5. 21. Thirdly faith iustifies by apprehending Christ in the promise and therefore not by loue The consequent I prooue thus Faith and loue are two hands of our soule Faith is an hand that laies hold of Christ and it doth as it were pull him and his benefits into our soules But loue is an hand of another kind for it serues not to receiue in but to giue out the good it hath and to communicate it selfe vnto others Therefore faith cannot iustifie by loue Lastly loue in order of nature followes iustification and therefore it doth not iustifie For first of all faith laies hold on Christ then followes iustification vpon iustification follows sanctification and loue is a part of sanctification They vrge for themselues the words of Paul that faith works by loue Ans. Paul doth not shew in this verse what iustifieth but what are the exercises of Godlines in which Christians must be occupied And he doth not shew how faith iustifieth but how it may be discerned to be true faith namely by loue Secondly they obiect that faith and loue are alwaies ioyned and therefore ioyntly worke in iustification Ans. They are ioyned in one person or subiect and they are ioyned in the exercise of Christian life but they are not ioyned in the article of iustification Thirdly they vrge the 2. of S. Iames where it is saide that a man is iustified not onely by faith but also by works v. 24. Ans. Faith in S. Iames is put for an historicall knowledge of religion or for the bare confession and profession of faith Againe iustification is twofold one of the person the other of the faith of the person Iustification of the person is when a sinner is absolued of his sinnes and accepted to life euerlasting for the merit of Christ. Iustification of the faith of the person is when faith is approoued and found to be true faith and a beleeuer iustifies himselfe to be a true beleeuer Of this second iustification speakes S. Iames and it is not onely by faith but also by workes Lastly it may be obiected that loue is of no vse if it doe not iustifie Ans. Iustification and sanctification are two distinct benefits 1. Cor. 1. 30. and 6. 11. Iustification ministers vnto vs deliuerance from hell and a right to life euerlasting Sanctification is a fruit of the former and serues to make vs thankefull to God for our iustification and loue serues for the same vse because it is a speciall part of Sanctification Thus much of the deprauation of the text by the Papists Hence further I gather that many falsely in these last daies boast of faith because it is not ioyned with profiting in knowledge with true conuersion vnto God with fruits of loue to God and man whereas all true faith is fruitefull in good workes 7 Ye did runne well who did letyou that ye should not obay the truth The meaning Ye did runne well In these words Paul alludes to the games of running vsed among the heathen And he compares the word and precepts of God to a way or race beleeuers to runners life eternall to the price God to the vmpire or iudge the lookers on are men and Angels good and badde and the Exercise of religion is the running in this race Read of this 1. Cor. 9. 24. Phil. 3. 13 14. Who the interrogation hath in it the force of a reproofe or complaint And the sense is this they did euill which turned you forth of the way and you haue done euill that you obaied not the truth The like is Psal. 2. 1. Why doe the heathen rage that is it is great wickednes for them to rage Let stoppe intercept your course turne you out of the way That you should not obay that you should not giue credence to the doctrine of Paul and obay it The scope These wordes are a repetition of the principall conclusion of the whole Epistle And this repetition is not in vaine For it serues to bring the Galatians to a consideration of their offence and to amendement of life Hence I obserue that the often and serious consideration of our sinnes and liues past is a meanes to worke in vs a detestation of our sinnes and a reformation of life Thus Dauid saith that vpon consideration of his waies he turned his feete to Gods commandements Psal. 119. 59. And the cause why there is so little amendement among vs is because we neuer so much as thinke what we haue done In these wordes Paul sets downe three duties of Christian people The first is that they must be runners in the race of God Indeede the Sabbath of the Iewes figured a rest which is contrarie to running but this rest is from sinne and not from good duties This dutie of running teacheth vs foure things The first is that we must make hast without delay to keepe the commandements of God specially the commandements of faith repentance new obedience Psal. 119. 32 60. Contrariwise it is a great fault for youth others to deferre amendement till old age or till the last and deadly sicknes For that is the time to ende our running and not to beginne The second is that we are to increase and profit in all good duties specially in knowledge faith repentance But we in this age doe otherwise For either we stand at a staie or goe backe and very fewe of vs proceede forward in good duties And there are two causes of this One is blindnes of minde which makes vs that we see not how little our faith and repentance is and how great is the masse of our corruption the second is our vnbeleefe in the Article of life euerlasting The third dutie is that we must neither looke to the right or left hand or looke to things behind vs to set our affection on them but we must presse on forward to
the price of eternall life Phil. 3. 13. Luk. 9. 62. Here comes a common fault to be considered we in respect of profession goe forward yet we looke backe in our course and minde earthly things Lastly we must not be mooued with the speaches of men which are giuen of vs either to or fro They are lookers on and must haue their speaches and our care must be not to heede them but to looke to our course The second dutie of Christian people is that they must not onely be runners but they must runne well And that is done by beleeuing and by obaying the true religion or as Paul saith by hauing faith and good conscience 1. Tim. 1. 18. These are as it were the two feete by which we runne to life euerlasting Vnder faith we are to comprehend the true acknowledgement of God affiance in him and inuocation c. Vnder good conscience is comprised the purpose of not sinning and the care to obay God in all his commandements To applie this to our selues runners we are but alas few of vs are good runners We haue one good foote and that is our faith or religion which is sound and good but we halt on the other foote our care to keepe conscience is not sutable to our religion And three things cause a lamenes or feeblenes in this foote the lust of the eye that is couetousnes the lust of the flesh and pride of life The third dutie is that we must runne the race from the beginning to the ende and finish our course so as we may apprehend life euerlasting 1. Tim. 6. 11. 2. Tim. 4. 7. 1. Cor. 9. 24. And for this cause we must cherish in our hearts a loue and feruent desire of eternall life and by this meanes we shall be drawne on through all miseries and ouerpasse them to the ende Secondly we must hold and maintaine a constant and daily purpose of not sinning And where we are the weakest there must our resolution be the strongest And thus shall we be constant to the death 8 It is not the perswasion of him that calleth you The meaning This opinion of iustification by the workes of the law is not from God who hath called you from bondage to libertie The scope Paul here meetes with a conceit of the Galatians which was this Why dost thou so often and so sharpely reprooue vs for we hould nothing against conscience but are perswaded of the thing which we say To this Paul answers here this perswasion is not of God because it is against the calling of God for he calles you to libertie and this your opinion drawes you into bondage Here we see the cause of mens declining from God and his worde and that is this Men denie credence to Gods word listen to plausible perswasions and so fall awaie Thus Eue fell in the estate of innocencie by listning to the false perswasions of the deuill The Papists â—usle themselues in their superstitions by a presumption that the Church cannot erre and that god wil not leaue his church destitute of the assistaÌ„ce of his spirit Our common people boulster themselues in their blind waies by a presumption that God is all of mercy and that if they doe their true intent serue God say their praiers deale iustly and doe as they would be done vnto they shall certenly be saued Tradesmen often vse many practises of fraud and iniustice and that vpon a perswasion that they haue a charge and family which must be maintained If men now a daies will not blaspheme drinke and riot as others doe they shall be charged with precisenes and that comes vpon a perswasion that it sufficeth to auoid the outward and notorious crimes which are mentioned and condemned in the law Thus the whole world is misled by blind perswasions Secondly hence we learne to close vp our eyes as it were and absolutely to follow the calling of god to subiect all the powers of our soules vnto it Thus did Abraham when he was called to go he knew not whether and Paul without vsing consultation went and preached in Arabia at the calling of Christ. Thirdly Paul here sets downe a note to discerne of false doctrines and opinions in religion If they be sutable to the calling of God they are good if they be against the calling of God they are naught This is Pauls rule God calles vs to libertie therefore the doctrine of iustification by the workes of the law is naught for it drawes vs into bondage In like â—ort God calles vs to free iustification and therefore the doctrine of humane satisfactions and of the merit of workes is naught Againe God calls vs to an vtter deniall of our selues and therefore the Popish doctrine of preparation and of freedome of will in the conuersion of a sinner is naught Lastly it is to be obserued that Paul saith in the time present of him that calleth you for hence it appeares that God continues to call the Galatians euen after their fall in which they fell away to an other Gospel and as much as in them lay abolished themselues from Christ. This shews Gods patience and that there is a possibilitie of mercie after great and grieuous falls It may be saide how long doth God continue to call men vnto him Ans. So long as he vouchsafeth them the benefit of the publike Ministerie Thus then more then fourtie yeares hath God called vs in England And for this cause it is our part to pray to God for hearing eares to be pearced in our hearts and we must answer the calling of God Psal. 27. 8. at the least in the desires and groanes of our hearts And lastly we must in life and conuersation be sutable to the calling of God 9 A little leauen leaueneth the whole lumpe The sense As a little leauen leaueneth and fauoreth the whole lumpe of dow euen so one errour or point of corrupt doctrine corrupteth the whole bodie of Christian religion because all the points of religion are linked and compounded together so as if one be corrupt the rest cannot remaine â—ound and incorrupt The scope The obiection of the Galatians is Put case that we erre in ioyning Circumcision and Christ yet there is no cause why thou shouldest â—o sharpely reprooue vs for it is no great errour to ioyne workes and Christ in the cause of our Iustification Paul answers to this obiection by a prouerbe saying that a little leauen of false doctrine corrupts the whole bodie of religion and one errour though it seeme to be of small moment at the first may at length bring with it the corruption and deprauation of many other points The vse In the example of the Galatians we see what is the common fashion of men namely to extenuate their faults and to make small matters of great offences The Phariâ—ies taught that sundrie of Gods commandements were small and little commandements Matth. 5. 19. To them that make no conscience of sinne great
see the fidelitie of Paul if he had sought himselfe his honour profit or pleasure he would not haue taught any doctrine that should haue caused persecution The like minde must be in all teachers nay in all beleeuers who are to receiue the Gospel for it selfe without respect to honour profit or pleasure Paul addes further in way of defence that the scandall of the crosse was not abolished Hence it followes that the Gospel must be preached though all men be offended God must not be displeased though all men be displeased Act. 5. 29. Indeede Christ pronounceth 〈◊〉 woe against them by whome offences come but that is meant of offences giuen and not of offences taken of which Christ hath an other rule Matth. 15. 14. Let them alone they are the blind leaders of the blind Againe by the offence of the Iewes we see the mind of men who cannot be content with the death and passion of Christ vnlesse they may adde workes or something els of their owne for their iustification and saluation Thus doe the Papists at this day and the like doe many of the ignorant people among vs that will be saued by their good dealing and their good seruing of God Touching the imprecation in the 12. verse three questions are to be propounded The first is whether Paul did well thus to curse his enemies I answer yea for first we must put a difference betweene the priuate cause of man and the cause of God Now Paul accurseth the false Apostles not in respect of his owne cause but in respect of the cause of God and not as his owne enemies but as the enemies of God Secondly we must distinguish the persons of euill men Some are curable and some againe are incurable of whose saluation there is no hope Now Paul directs his imprecation against persons incurable And he knew them to be incurable by some extraordinarie inspiration or instinct as the Prophets and the rest of the Apostles did in sundrie cases and hereupon he curseth sometime euen particular persons as Alexander the copper-smith 2. Tim. 4. 14. Thirdly we must distinguish the affections of men Some are carnall as rash anger hatred desire of reuenge c. some againe are more spirituall and diuine as a zeale of Gods glorie and of the sâ—â—tie of Gods church Now Paul in pronouncing the curse is not carried with a carnall affection but with a pure zeale of Gods glorie and with the same spirit by which he penned this Epistle The second question is whether we may not curse our enemies as Paul did Ans. No for we haue not the like spirit to discerne the persons of men what they are and our zeale of Gods glorie is mixed with many corrupt affections and therefore to be suspected We in our ordinary dealings haue an other rule to follow Matth. 5. blesse and curse not If we dare goe beyond the limitts of this rule we must heare the speach of Christ ye know not of what spirit ye are Luc. 9. 55. The third question is how we should vse the imprecations that are in the psalmes of Dauid as Psal. 109. and in other places of scripture Ans. they are to be directed generally against the kingdome of the deuill and they are further to be vsed as Prophecies of the holy ghost comforting his Church and procuring a finall sentence vpon the enemies of God The word which is translated disquiet is to be considered for it signifies to put men out of their estate and to driue them out of house and home as enemies doe when they sacke and spoile a towne By this we se that the doctrine of iustification by workes or by the law is a doctrine full of danger and peril because it puts men out of their estate in Christ and berâ—aues them of their saluation in heauen Therefore let all men flie from the religion of the Papist as if they would flie from an armie of Spaniards or Turkes Contrariwise they that would prouide well for themselues and their posteritie and plant themselues in a good estate must take this course They must coÌ„sider that there is a citie of God in heauen the gates and suburbes whereof be vpon earth in the assemblies of the Church that this citie hath many roomes and habitations many liberties that the law wherby this citie is ruled is the whole word of God specially the doctrine of the Gospell In this citie is all happines and out of it there is nothing but woe and misery Enter therfore into the suburbes of this citie of God as ye professe the Gospell so subiect your mindes and consciences and all your affections to it and be doers of it in the exercise of faith repentance new obedience Thus shall you haue a good estate in Christ ioyfull habitation in heauen 13. For brethren ye haue bin called to libertie only vse not your libertie as an occasion to the flesh but by loue serue one another The first part of the Epistle touching the faith of the Galatians is ended and here beginnes the second part touching good life and it continues from this verse to the 11. verse of the sixt chapter In it Paul doth 2. things first he propounds the summe of his doctrine then after makes a particular declaration of it The summe of all is propounded in this 13. v. in which Paul first setts downe the ground of all good duties and then 2. maine rules of good life The ground is in these wordes brethren ye haue bin called to libertie And it must be noted that as these wordes are the foundation of that which followes so are they also the reason of that which goes before and therefore Paul saith for brethren c. The 2. rules are in the words following One in these vse not your libertie as an occasion to the flesh the other in these doe seruice one to another by loue In the ground of all good duties namely the calling to libertie 4. things are to be considered 1. who calls 2. who are called 3. what is the calling of God 4. why it is here mentioned by Paul To the first who calles I answer God the father in Christ by the spirit for he is absolute Lord of all his creatures therfore he may call out of the kingdome of darknes into his owne kingdome whome he will And it is God alone that calleth the things that are not as though they were Rom. 4. 17. The second is who are called Ans. All they that any waie answer the calling of God for Paul saith indifferently of all the Galatians that they were called Now men answer the calling of God some in profession some in heart some in both And all these are said to be called yet with some difference The calling of God is directed first of all and principally to the Elect and then in the second place it pertaines to them which are not Elect because they are mixed in societie with the Elect. And hence
ariseth a distinction of the calling of god sometime it is operatiue because God signifies and withall workes his will in the Elect sometimes againe in respect of others it is only significatiue when God reueales his will to men but spares to worke it for iust causes knowne to himselfe The third point is what is the calling to libertie Ans. An action of God translating men from the kingdome of darknes to his owne kingdome It hath 2. parts inuitement and admission Inuitement is when God offers remission of sinnes life euerlasting to them that beleeue outwardly by the preaching of the Gospell inwardly by the inspiration of heauenly desires Admission is when men are entred into the kingdome of grace and it is either outward or inward Outward admission is made in baptisme Inward admission is when men are taken out of olde Adam and by faith ingrafted into Christ for by this insâ—tion into Christ men are made reall members of gods kingdome The last question is why Paul mentions the calling to libertie in this place Ans. It is the ground of all comfort by it Paul comforts the Corinthians 1. Cor. 1. 9. Againe it is the ground of good life Therefore Peter saith be ye holy as he that hath called you is holy 1. Pet. 1. 15. And Paul walke worthie the calling wherewith he hath called you Eph. 4. 1. If the calling of god doe not mooue vs to amendement of life nothing will doe it We in England haue heard the calling of god more then 40. yeares and yet very few of vs are mooued to change and amend our liues This shewes our Atheisme and vnbeleefe here is almost nothing but heauing shouing and lifting for the world Some are held captiues of their couetousnes some of their pride some of their damnable and fleshly lusts and all this shewes that few or none so much as dreame of a calling to spirituall libertie The first Rule followes Only vse not your libertie as an occasion to the flesh The sense Flesh hereby the Papists vnderstand Sensualitie or carnall appetites but hereby is ment the corruption of all the powers of the soule euen of reason and conscience Paul saith that the wisdom or vnderstanding of the flesh is emnity to God Rom. 8. 7. fleshlines therefore pertaines to the vnderstanding Againe he saith of some that they are puffed vp in the mind of the flesh Col. 2. 18. and he willes the Ephesians to be renewed in the spirit of their minds Eph. 4. 23. The meaning then of the rule is this vse not the benefit of spirituall libertie as an occasion to the flesh to liue according to the flesh Here I consider three things what is the abuse of libertie where is this abuse to be found and what is the right vse thereof The first question is what is the abuse of Christian libertie Ans. To vse it as an occasion of fleshly and carnall libertie that is done 3. waies The first is when men make more things indifferent theÌ„ god euer made Thus the Corinthians vsed fornication as a thing indifferent 1. Cor. 6. To many in these daies drunkennes and surfetting is but a thing indifferent Men vse not to distinguish a thing indifferent and the vse of it but they commonly thinke that if the thing be indifferent in it selfe then also the vse of it is indifferent Thus all abuses of meat drinke apparrell all rioting and gaming dicing and carding c. are excused by the names of things indifferent Secondly our libertie is abused by an immoderate vse of the gifts of god The vse of them is immoderate 3. waies first in respect of time as when Diues fared deliciously and was arraied in rich attire euery day Thus many gentlemen and others offend when they turne recreation into an occupation Secondly the gifts of god are immoderatly vsed in respect of themselues as when men Exceed in eating and drinking as the prophet saith Deut. 29. 19. adding drunkennes to thirst Thirdly in respect of the callings and conditions of men for euery man is to vse the gifts of God according to his place and condition They then offend that beeing but meane persons liuing by trades yet for their diet and apparrel are as great gentlemen gentlewomen Thirdly liberty is abused when the blessings of God are made instruments and as it were flagges and banners to display our riot vanitie ostentation pride for this cause sundry things whereof some are indifferent in themselues are condemned Isai 3. 16. The second question is where is this abuse Ans. Euen among vs in England It is the fashion of men to take vnto themselues a Toleration of sinning some vpon the pacience of God others vpon the doctrine of the gratious Election of God saying that they will liue as they list because if they be Elected to saluation they shall certenly be saued whatsoeuer they doe And some there be that take occasion to continue in their sinnes vpon the mercy of God in the death and passion of Christ. A certen dweller in this towne of Cambridge made awaie himselfe In his bosome was found a writing to this effect that God did shew mercie on great grecuous and desperate sinners and therefore he said that he hoped of mercy though he hanged himselfe Of this mind are many ignorant persons who perseuering in their sinnes yet perswade themselues of mercy because they haue heard that Christ died for mankind And thus the death of Christ is as it were a licence or letters patents to commit sinne Againe great is the abuse of meat drinke and apparell To Elias there came an Angell and said arise and eate 1. King 19. 7. but to the men of our daies there had need come an Angell and saie cease to eate cease to drinke cease to game The third questioÌ„ is what is the right vse of Christian libertie Ans. It stands in 2. things first of all we our selues must be renewed and sanctified To the pure all things are pure Tit. 1. 15. The person must first please God before the action can please him The second is that beside the lawfull vse of the creatures we must haue a spirituall holy vse of theÌ„ The lawfull vse of the creature I call the politick vse therof coÌ„monly allowed takeÌ„ vp among men The spirituall vse is whereby we receiue vse the creature as from the hand of god the father in Christ according to his will and word And the Godly are not to seperate the one vse from the other but are bound by vertue of the 3 commandement to take vp an holy vse of euery gift of God When Noe came out of the Arke soâ— soone as he sett foote vpon the earth he built an altar offered sacrifice and called on the name of God not only for this end to worship god but also to sanctifie the earth and all the creatures of God vnto his vse The like did Abraham when he come into the land of Canaan And
teaching admonishing exhorting and by example of good life A particular calling whereby men are called to some estate of life in the familie Church or common wealth And according to the seuerall conditions of particular callings must euery man in his place doe the good he can The magistrate must vse his office first for the maintenance of the Gospell and then for the execution of iustice The minister must preach sound religion in loue of the soules of men The master of the familie must cause his househould to imbrace the Gospell and frequent the exercises of religion Lastly euery man that is in a trade or office must apply himselfe to the vttermost of his power to do all he can for the good of his countrie and he must so deale that he may be helpefull to all with whome he deales and hurtfull to none We are or should be trees of righteousnes our fruite must be meate for others and our leaues for medecines We must be as candles that spend themselues to giue light to others 14. For all the law is fulfilled in one word which is this thou shalt loue thy neighbour as thy selfe Fulfilled comprised Rom. 13. 9. One word One precept for the H. G. calles precepts words It may be demanded how the whole law should be fulfilled in the loue of our neighbour Ans. The loue of God and the loue of our neighbour are ioyned together as the cause and the effect and the loue of God is practised in the loue of our neigbour For God that is inuisible will be loued in the person of our neighbour whome we see and with whome we conuerse And the first commandement of the law must be included in all the commandements following and thus the loue of God is presupposed in euery commandement of the second table he therefore that loues his neigbour loues God also Thou shalt loue vnderstand both the affection and the duties of loue Thy neighbour any one that is neare vnto vs in res 〈…〉 t of mans nature Isai. 58. 7. though he be our enemy yet i◠by any occasion he be offered vnto vs of God he is our neighbour As thy selfe these wordes signifie not the measure of our loue as though we should loue our selues in the first place and thē our neighbour in the second place for there are some cases in which we are to loue our neighbour more thē our selues As for example we are more to loue the soule of our brother then our temporall life and a good subiect is more to loue the life of his prince then his owne life here then the H. G. signifies what must be the manner of our loue the word as signifies not quantitie but qualitie and that we are as truly and earnestly with loue to imbrace our neighbour as our selues The scope The words cōtaine a reason of the second Rule which may be framed thus to serue our neighbour in duties of loue is the keeping of the whole law therefore this seruice must carefully be performed The vse Here we see that the end of a mans life is to serue God in seruing of man for this is the summe of the whole law Seruants are commanded in seruing their masters to serue god and to do whatsoeuer they doe as vnto God Col. 3. 23. And so euery man in his place in dealing with men must so deale as if he were to deale with God himselfe Therefore most men prophane their liues when they make the scope and drift therof to be the getting of riches and honours And though they haue great charges that is no excuse for the principal end of our liuing here is to performe seruice to men and in this seruice to do homage to God for which homage God will giue the honour and riches which he sees to be conuenient for vs. Secondly here we may obserue what is true religion and godlines namely to loue and serue God in seruing of man He that saith he loues God and yet hates his brother is a lier 1. Ioh. 4. 20. And here it followes that to liue out of all societie of men though it be in praier and fasting after Monkish fashion is no state of perfection but mere superstition for that is true and perfect loue of God that is shewed in duties of loue and in the edification of our neighbour Againe the hypocrisie of sundrie Protestants is here discouered If they come to the Church and heare sermons frequent the Lords 〈◊〉 they thinke they may do afterward what they will and many such are frequenters of tauernes and alchouses and are giuen to riot and licenciousnes But it is not inough for thee to be holy in the Church thou maiest be a Saint in the Church and a Deuill at home True religion is that which shewes it selfe in thy priuate house priuate dealings and in the course of thine owne life such as thou art in thy particular calling such art thou indeed and truth what showes soeuer thou makest before men 15. If ye bite and deuoure one another take heed that ye be not consumed one of another The sense If ye bite Here Paul alludes to the fashiō of wild beasts as lions wolues c. And by biting we are to vnderstand all iniuries in words as railing cursing slandering bacbiting c. Deuoure here Paul vnderstands all iniuries in deed or violence euen to the shedding of blood Take heed lest here Paul signifies that contentions dissentions breed the destruction and desolation of the Church The scope These wordes are a second reason of the second rule drawne from the dangerous effect of the contrarie thus Contentions breed the desolation of the Church therefore do seruice one to an other by loue The contents In the words Paul deliuers 3 things The first is that there were greeuous contentions in the Church of Galatia The like also were in the Church of Corinth 1. Cor. 3. The cause of the former contentions were differences in points of religion Some of the Galatians no doubt withstanding circumcision and the most of them standing for it For herevpon great were the dissentions of the Churches in Iudea Act. 15. 2. Obserue then that vnitie is not an infallible and an inseperable marke of the Church of God Vnitie may be out of the Church and dissention in the Church as here we see It may be obiected that there is peace in the kingdome of God and that there the wolfe and the lambe dwell together Isai. 11. Ans. This is but in part verified in the kingdome of grace vpon earth and it is fully accomplished in the kingdome of glorie in heauen Againe it may be alleaged that the Church is the companie of them that truly consent in one and the same faith Ans. That is properly meant of the Catholike Church but the case is otherwise in particular Churches where true beleeuers are mixed with hypocrites wherevpon ariseth much dissention And of true beleeuers some are more carnall then spirituall and
twelue Patriarkes Andrew and Peter Iames and Iohn II. for those that are of affinitie Thus the kinsemen of Christ are called his brethren which the Helvidians not obseruing thought they had beene his naturall brethren by the virgin Marie thus Abraham and Lot are called brethren Gen. 13. v. 8 14. though Lot was but his brothers sonne Gen. 14. 12. Thus Iacob the nephew of Laban calleth himselfe his brother Gen. 29. 12. and so Laban calleth him v. 15. III. for men of the same countrey Thus all the Iewes are called brethren one to another Deut. 17. 15. From among thy brethrē shalt thou make a king ouer thee and Deut. 23. 19. Thou shalt not giue to vsurie to thy brother and Rom 9. 1. Paul saith he could wish himselfe anathema or accursed for his brethren that is the Iewes IIII. for those of the same religion 1. Ioh. 3. 16. We must lay downe our liues for our brethren Matth. 23. 8. One is your Doctor to wit Christ and all ye are brothren 1. Cor. 5. 11. If any that is called a brother be a fornicatour with such a one eate not To these we may adde a fifte acception for all those that are confederate or otherwise ioyned together by the bond of nature humanitie societie or friendship Thus Ahab calleth Benhadad his brother that is his friend 1. King 20. 32 33. thus Simeon and Leui are called brethren in wickednes that is confederate in euill Thus all men are called brethren one to another by reason of the bond of nature Gen. 9. 5. at the hand of a mans brother will I require the life of man In all countries those that associate themselues together in warre after a speciall manner are called sworne brethren Now we must not restraine the word brethren to those that are brethren by nature or by affinitie or by countrey neither inlarge it to all those that are brethren by the bond of nature but onely to those that are brethren in the fourth acception that is to say brethren in religion or brethren in the Lord though they be flase brethren if they be brethren at least in outward profession for reproofe beeing a part of Ecclesiasticall Discipline belongeth not to those that are out of the visible Church as to Iewes Turkes Pagans because our Sauiour Christ saith If he heare them not tell the Church and if he will not heare the Church let him be vnto thee as a heathen man and a Publican Which cannot be vnderstood of him that is a heathen or Pagan alreadie And Paul saith 1. Cor. 5. 11. If any that is called a brother that is a Christian be a fornicatour c. and then he addes in the next verse what haue I doe to iudge them that are without that is such as are no members of the Church to whom Ecclesiasticall Discipline reacheth not doe not ye iudge them that are within that is such as are of the visible Church such as doe subiect themselues to the censure and discipline of the church It belongs therefore to those that are of the Church at least in shew but specially to those that are of the same particular Church liuing vnder the same particular gouernment Albeit the case may so fall out that those of another Church professing the same religion with vs may be reprooued and censured yea one Church may admonish another for they beeing members one of another are to procure the good one of another as Paul teacheth by the similitude of the head and the members of the same bodie 1. Cor. 12. Therefore all that are in the bosome of the Church euen the mightie Princes and Potentates of the earth are subiect to reproofe if they doe offend thus Nathan the Prophet reprooued Dauid 2. Sam. 12. and Azarias the Priest rebuked Vzziah 2. Chr. 26. 18. Paul reprooued Peter to his face Gal. 2. 11. Therefore those men yea those Magistrates or Monarchs that cannot endure the least reproofe and will not yeeld their necks to Christ his yoke and their backs to therod of Ecclesiasticall censure are greatly to be censured for herein they contemne the ordinance of God Let thē consider that they are not better then King Dauid who hauing sinned patiently indured reproofe by Nathan Let thē remember how King Vzziah was stricken with leprosie for resisting god in the ministry And here the popish sort come to be taxed who exēpt their cleargie men as they call them frō all reproofs ecclesiasticall proceedings in thrusting them into some one monasteryor other lest their exemplarie punishment should be a blemish or disparagement to their order and profession whereas Paul would haue the ministers and Elders yea all superiours to be reprooued as well as others so it be done in order with due respect as after I will shewe Thus Paul biddeth the Colossians that they should say to Archippus Take heed to thy ministerie that thou hast receiued in the Lord that thou fulfill it Coloss 4. 17. II. We are bound to reprooue all that are in the Church to whome we owe dutie of loue but we are to loue our superiours as much if not more then others therfore we are bound to reprooue them as well as others III. There is greater reason we should reprooue them then others 1. Because they beeing in higher place are in greater danger of falling then others and therefore haue more neede of admotions and reproofes 2. Because they haue many that will flatter them but fewe or none that will or dare reprooue them It will be said all are not to be reprooued which liue in the Church for some be scorners who as Salomon saith must not be reprooued And our Sauiour Christ forbiddeth vs to cast pearles before swine Matth. 7. 6. I answer that onely open scorners contemners persecuters of the word are to be excepted otherwise all wicked men are to be censured and rebuked For 1. Christ speaketh of manifest contemners of religion when he saith that they are like swine which trample pretious pearles vnder their feete and of persecutors when he saith that like dogs they returne againe and all to rend them 2. Christ beeing here vpon earth did not hinder the Pharisies Sadduces Publicans and harlots from comming to his sermons much lesse would he debarre them of this censure of the Church 3. The woman of Syrophenissa though called a dogge yet eateth of the crummes that fall from the childrens table Matth. 15. 27. 4. Paul did often admonish and rebuke the Corinthians though they were carnall and fleshly minded therefore all men though neuer so publike notorious offenders if they be not opē scorners or persecutors of the knowne trueth are to be reprooued Obiect Profane men which notoriously offend and scandalize the Church by their wicked liues haue no fellowship with Christ but are to be accounted as dogs out of the Church I answere 1. They are not to be counted dogs which doe acknowledge their faults the greatnesse of their
highest heauen and made them fall like thunderbolts into the lowest hell To man for as Dauid saith it is like a griâ—â—ous burden too heauie for him to beare Psal. 38. 4. To God for the hypocriticall and ceremoniall seruice of the Iewes was such a burden vnto him that he was wearie to beare it Isa. 1. 14. Behold I am pressed vnder you aâ— a cart is pressed that is full of sheaues Amos 2. 13. To the creatures who groane vnder this burden beeing by mans sinne subiect to vanitie and corruption Rom. 8. 20 21. Hence it followeth then that those which feele not the waight burden of their sinnes are dead being aliue as Paul speaks in another case 1. Tim. 5. 6. Thirdly we are not to wonder that sinne beeing so heauie a burden should be made so light a matter by carnall men for it is a spirituall burden and therefore no maruell though it be not â—elt of them that are all flesh and no spirit Fourthly this shewes that the more a man doth feele the burden of his sinnes the greater measure of grace and spirituall life he hath and the lesse he feeleth it the more he is to suspect himselfe that the graces of God doe wane and decay in him For corruption is not felt by corruption but by grace therfore the more a man doth feele the burden of his owne corruptionâ— the more grace he hath Fiftly by this we see that the greatest part of the world are dead in their sinnes in that they haue no sense nor feeling of this heauie burden There is indeede great crying out of the stone in the reynes because it is felt to be a great â—orment to the bodie but there is little or no complaining of the stone in the heart because men want spirituall life and sense to discerne it All men can take pittie vpon a beast if he lie vnder his burden and will be readie to helpe him vp againe But all haue not the like sight and sense of the spirituall burden of sinne not sympathy of the miserie of their brethren groaning vnder it Sixtly whereas Paul saith Euery man must beare his owne burden he meeteth with the prophanenesse and Atheisme of our time when men make a mocke at the day of iudgement the strict account that euery man is to giue for himselfe The Iewes were woont to â—east at the threatnings of God denounced by the Prophets and to call the visions of the Prophets oâ—us Iehouae the burden of the Lord in a merriment vsing it aâ— a by-word Ierem. 23. 34 36 38. Thereby signifying that the threats of God were but vaine bugs or scarre-crowes which might perhaps terrifie children but could not hart them The like prophanenesse infidelitie atheisme hath crept into the mindes of many who otherwise proâ—esse the Gospel which they testifie by their speeches in saying they are sure sinne is nothing so ougly hell is not halfe so hotte nor the deuill halâ—e so blacke as preachers say they are or if they be they are sure they shall not goe loaden alone with the burden of their sinns but shall haue coÌ„pany shall perhaps abide the brunt as well as their fellows But alas they know not that the burdeÌ„ of sinne is intollerable that it will eternally presse theÌ„ down to the gulâ—e of hell that they shall neuer be able to be ridde or eased of it Seuenthly we are here admonished to take heede of euery sinne for there is no sinne so small but hath his waight and such a waight as will presse downe to the bottomlesse pit Ro. 6. 23. And though some be greater then others and sinke a maÌ„ deeper into condemnation yet many small sinnes will as easily condemne as a few great Like as sands though but small in quantitie yet beeing many in number will as soone sinke the ship as if it were laden with the greatest burden Eightly seeing the guilt and punishment of sinne is so heauie a burden we are to ease and disburden our selues thereof And that we may doe this we must labour to feele the intollerable waight of it pressing and oppressing the conscience Therefore as those who in their sleepe are troubled with the Ephialtes or mare feeling as it were a great mountaine lying vpon them and pressing them down would giue all the world the waight might be remooued So we feeling the waight and burden of our sinnes are to labour to be disburdened and eased thereof this we shall doe by our repentaÌ„ce toward God and faith in Christ. Math. 11. 28. Come vnto me all ye that are wearie and laden and I will ease you ver 6. Let him that is taught in the word make him that hath taught him partaker of all his goods In these words the Apostle laieth downe an other rule touching the maintenance of the ministerie and competencie of allowance for the ministers of the word for it seemeth that the ministrie among the Galatians was at that time much neglected at least not so respected as it ought In handling of the rule I will first shewe the meaning of the words secondly the reasons of the rule thirdly the obiections against it lastly the doctrine and vses that are to be gathered from it The meaning Let him that is taught The word translated taught signifieth him that is catechized or taught familiarly by word of mouth or liuely voice as when children are taught the first principles of religion But here it hath a larger signification as Oecumenius hath well obserued for him that is any way taught and instructed whether it be in the first principles and rudiments or in points of greater difficultie whether plainely and familiarly as catechizers vse to doe or more profoundly for the instruction of the learned Taught in the word What needes this addition may some say is there any catechizing without the word Answ. The Apostle addeth in the word to shew that he meaneth not so much the doctrine of Christian religion contained in the scriptures as the doctrine of the Gospel which by an exoche or peculiar excellencie is called the word Act. 16. 6. They were forbidden of the holy Ghost to preach the word in Asia which is expounded v. 10. to be the preaching of the Gospel Thus it is vsed Act. 14. 25. when they had preached the word in Perga Mark 4. 14. The sower soweth the word And so in sundrie other places And it is further called the word of the kingdome Matth. 13. 19. because it teacheth what is the kingdom of grace and glorie and because it beeing beleeued or as the Apostle speakes beeing mingled with faith in our hearts doth make vs freedenizens of the kingdome of grace in this life and doth aduance vs to the kingdom of glorie in the life to come Secondly it is called the word of God because he is the author of it and no creature man or angel 1. Thess. 3. 13. Thirdly the word of saluation Act. 13. 26. because
wherewith to maintaine themselues And we must consider the reason why Paul commandeth all that are instructed in the word to make them that instructed them partakers of their goods to wit because in Pauls time and long after the Church was not endowed with lands or goods whereby the Ministerie might be vpholden neither had it publike Christian Magistrates but was vnder cruell tyrants in persecution and therefore those that were taught in the word were to maintaine their teachers by liberall cōtribution otherwise they might starue but now the Church beeing greatly inriched they may without contribution be sufficiently maintained of the Church goods And that it is much more conuenient for the Ministers to be maintained by set stipends arising from goods proper to the Church then by voluntarie contribution it may appeare by this in that it cuts off sundrie inconueniences which in voluntarie contributions either cannot be or are hardly auoided First slatterie and suspition of flatterie in beeing thought to haue some persons in admiration because of aduantage Secondly the poorer sort are no way disgraced by this meanes as they should be in contributions except they did giue ratably as the rest Thirdly dissembling and deceit in making as though they receiued little when as they haue much is cut off in a set stipend Fourthly the euill disposed would not so easily cast off their minister and seeke a new that would teach for lesse or would giue nothing at all if they were touched to the quicke and galled for their sinnes Fiftly ostentation in some in giuing much and disdaining those that giue lesse Sixtly suspition of couetousnes and filthie lucre in the ministers in seeming to take of those to whome they ought to giue Seauenthly disgrace of the ministerie in gathering themselues or sending others to gather the peoples liberalitie from dore to dore Lastly a set stipend comes nearer the order appointed by God in maintaining the Priesthood vnder the Leuiticall law In the next place I will answer the common obiections that are made to the contrarie by such as thinke it is as easie a matter to say seruice in the church as to do seruice in the house to stand at the altar of God as to follow their masters plough to preach in the pulpit as to talke in the tauerne I. Obiect 2. Thess. 3. 10. They which will not worke must not eate But Ministers neuer plow nor sow nor hedge nor ditch nor vse any painfull labour for of all men they haue the easiest liues their greatest paines is to read ouer a few bookes or to speake a few words once or twise a weeke Therefore they are not to be maintained Ans. There is a twofold labour one of the bodie another of the minde now albeit the ministers doe not wearie themselues in bodily labour yet they are not therefore idle for the labours of the minde doe faire exceede the labours of the bodie they are more painefull they spend the spirits more they consume naturall moisture and bring old age sooner The holy Ghost calleth the ministerie the worke of the ministerie Eph. 4. 12. nay a worthie worke 1. Tim. 3. 1. therefore Paul saith that those Elders are worthie double honour that labour in the word and doctrine 1. Tim. 5. 17. and he exhorts the Thessalonians that they would know them that labour among them and that they haue them in singular loue for their works sake 1. Thess. 5. 12 13. Hence it is that the Scripture doeth vsually compare the worke of the ministerie to the most toylsome labour that may be as to the work of the husbandman to setting to plowing to sowing to reaping to the labour in the vineyard and the minister to a builder to a shepheard that watcheth his flocke to a soldiour that fighteth in the warres c. Againe we may not iudge of the painfulnes of the calling by the outward appearance for so a man would thinke a King had the easiest life of all when as the truth is the toyle which he takes and the cares wherewith he is possessed doe exceede all other cares if a man knew the trauaile that is required to the welding of a scepter and the paine that is taken in wearing of a heauie crowne he would hardly stoope downe to take the one into his hands or to set the other vpon his head The master builder doth not hewe the stones nor worke the morter nor carrie the rubbish nor any such drudgerie but onely standeth by directeth the workemen yet his labour is double to any of theirs The master of the ship a man would thinke were idle and did nothing he stands not to the tackling he stirreth not the pumpe he driueth not the oares he soundeth not the deepe he rideth not the ropes but onely sitteth still at the sterne and looketh to the pole-starre and guideth the compasse yet his labour passeth all the rest were it not for him the shippe would runne her selfe vnder the water or strike vpon the rockes or be split vpon the sands or fall soule with another as marriners speake Euen so for all the world fareth it with the Ministers of the word they seeme to sit still to be at ease to doe nothing and yet their labour is double and treble to other mens bodily labour except they be vnfaithfull and doe the worke of the Lord negligently II. Obiect Paul laboured with his hands in making of Tents Act. 18. 3. that he might not be chargeable to any Act. 20. 34. 2. Thess. 3. 8. Therefore Preachers are to maintaine themselues by their handy labour not be chargeable to the Church Ans. Pauls example prooueth not that the minister ought to liue by the labour of his hāds for first himselfe receiued a contribution of the Philippians when he was absent frō them Philip. 4. 16. When I was in Thessalonica ye sent once and afterward againe for my necessitie Therefore if Paul receiued exhibition from other churches where he did not labour it is lawefull for the ministers to receiue of those whome they doe instruct Secondly consider the reasons why Paul would not take wages of the Church of Corinth some others I lest he should be a burden vnto them 2. Thess. 3. 8. We wrought with labour and trauell day and night because we would not be chargeable to any of you 2. Cor. 11. 9. In all things I kept and will keepe my selfe that I should not be grieuous vnto you II. That he might giue a president or example to others to tread in his steppes 2. Thess. 3. 9. Not but that we had authoritie but that we might make our selues an example to them to follow vs. III. That he might manifest what his end was in teaching the Gospel not to seeke himselfe but the saluation of his hearers 2. Cor. 11. 14. I seeke not yours but you And vers 19. We doe all things for your edification Philip. 4. 17. Not that I desire a gift but the fruit which may
because God is not mocked nor will not be deluded with such pretenses First here the Apostles dealing is worthy to be obserued in that reproouing them which neglected their dutie to the ministers of the word he bringeth in God himselfe taking the matter into his owne hand making the ministers quarrell his owne quarrell and this he doth to the end we might see whom we haue to deale withall and whom we do abuse when we abuse the ministers of the word to witt that we abuse not man but God For albeit it be true of all and euery sinne which Dauid confesseth of his owne particular murther and adultery that it is against God yea against him alone Psal. 51. 4. yet in these and such like cases which tend to the vndermining of his Church and the decay of his religion and worship he taketh himselfe more directly aimed at and more nearely touched When the Israelites refused to haue Samuell and his sonnes to rule ouer them the Lord saith They haue not cast thee away but they haue cast me away that I should not raigne ouer them 1. Sam. 8. 7. When the Leuites were defrauded of their due the Lord by his prophet telleth the people Ye haue spoiled me in tithes offerings Mal. 3. 8. So in this place when the Galatians did wrongfully withhold and keepe backe that competent allowance that was due to their teachers he telleth them that it was a sinne tending against God who is not nor will not nor cannot be mocked for what wrong soeuer is done to the messenger that is sent the same is done to his Lord that sent him whatsoeuer disgrace or indignitie is offered an Embassadour the same redounds to the Prince whose Embassadour he is This ought to be a Caueat vnto vs to take heed howe we contemne or neglect the ministers of God seeing whatsoeuer wrong is done them Christ takes it as done to himselfe Matth. 25. 45. Act. 9. 4. This lets vs see the hainous sinnes of many that professe the Gospel specially in this kind who now at this day if euer are ingenious in defrauding and eloquent in declaiming against the ministers of the word in laughing them to skorne as they did our Sauiour Christ Mark 5. 40. and abusing them in tearmes and taunts calling them bald priests as young children called Elizeus balde pale no doubt following the example of their parents of whome they learned it ascend thou balde pate ascend thou balde pate 2. King 2. 23. that they are too full of the spirit as they derided the Apostles in saying they were full of newe wine Act. 2. 13. in making them their table talke making songs of them as the drunkards did of Dauid and Ieremie In scourging them with the whippe of the tongue as the Stoicks called Paul a babbler Act. 17. 18. and Festus a madde man Act. 26. Nowe in that they thus scornefully abuse his ministers and so indignely and disdainefully intreat his messengers and Embassadours what doe they els but abuse Christ Iesus himselfe and through their sides wound and crucifie him againe When Sanacherib King of Ashur reuiled Ierusalem Hezekiah the king what saies the Lord O virgin daughter of Sion he hath despised thee and laughed thee to skorne O daughter of Ierusalem he hath shaken his head at thee Whome hast thou railedon and blasphemed and against whome hast thou exalted thy voice and lifted vp thine eies on high euen against the holy one of Israel Esay 37. v. 22 23. The vse Hēce we learne that God hath an exact knowledge of all our actions cannot be deluded Prou. 15. 11. Hell and destruction are before him how much more c. Psal. 11. 4. His eies consider his eie liddes trie the children of men Psal. 139. v. 2. He knowes our thoughts long before they be Hebr. 4. 12. All things are naked and bate in his sight Reason it selfe shewes that he which made the cie cannot but see he that made the heart and minde cannot but vnderstand the frame motion thereof Psal. 94. v. 9. 10. c. II. This shewes the madnesse of those which say God heareth not seeth not vnderstandeth not or which say in their hearts How should he heare is their knowledge in the most high or can he see through the thicke cloud III. Hence we are taught in our praiers to power forth our hearts before the Lord without concealing so much as the least sinne seeing we may easily delude men and deceiue our selues but God we cannot deceiue IV. It ought to be a bridle to vs to curbe and keepe in our corruptions considering his eies pierce the darknesse the most secret and hidden places yea euen the secret closets and cabinets of our hearts Thus much of the reason I proceed to the confirmation or proofe of his reason in these words For whatsoeuer a man soweth that shall he also reape Where the Apostle prooues that God will not be mocked with vaine excuses seeing he will render to euery man according to his workes which is signified by this allegoricall speech of sowing and reaping so often vsed in Scripture as 5. Cor. 9. 11. 2. Cor. 9. 6. in which places labour and cost in doing good and being beneficiall specially to the ministers of the word is compared to seed the workers to seeds-men the ministers to whome this benefit is conferred to the tilled ground the gaine that accrewes vnto them thereby to the haruest wherewith God will reward them and that according to their workes in the generall day of retribution This metaphor of sowing doeth elsewhere signifie all the morall actions of a mans life whether they be good or euill Of good actions Salomon saith He that soweth righteousnesse hath a sure recompence Prou. 11. 18. Of euill actions he saith He that soweth iniquitie shall reape affliction Prou. 22. 8. But here Paul restraines it to those good workes of liberalitie which are performed in the maintenance of the ministerie And he calleth that which is bestowed vpon the ministers of the word seede which beeing sowne doeth recompence the cost thirtie sixtie an hundred fold that so they might not think their labor lost nor their cost bestowed in vaine seeing they were to receiue that which they laid forth with aduantage But here it may be said This prouerbiall sentence is not alwaie true for sometime men sowe much gather but litle Deut. 28. 38. Agg. 1. 6. nay sometime they sowe and reape not Mich. 6. 15. Againe experience shewes that that which is sowen may degenerate into another kind Ans. It is not necessarie that prouerbiall sentences should be true at all times and in euery particular if they be true for the most part or in that for which they are brought it is sufficient as that Matth. 13. 57. a prophet is not accepted in his owne countrie is for the most part true though not alwaies So whatsoeuer a man soweth the same commonly and vsually he doeth reape But it
whether vpon compact or otherwise for the Scripture maketh mention of reward where there are no precedent workes as Gen. 15. 1. Feare not Abram I am thine exceeding great reward that is thy full content and happinesse Psal. 127. 3. The fruit of the wombe is a reward that is a blessing and a free gift of God In this sense I grant eternall life is a reward Yet it is no proper reward but so called by a catachresis which yet is not an intollerable catachresis as Bellarm. either ignorantly or malitiously affirmeth but easie and familiar for in the phrase of the Scripture eternall life is called a reward in a generall signification when it is vsed absolutely and not relatiuely to signifie the heele or ende of any thing and so the Hebrewe word which signifieth a heele signifieth also a reward because it is giuen when the worke is ended And eternall life hath this resemblance with a reward in that it is giuen at the end of a mans life after that his trauell and warfare is ended Thus the Greeke words which signifie a reward and an ende are vsed indifferently one for the other 1. Pet. 1. 9. Receiuing the end of your faith the saluation of your soules that is as Beza hath fitly translated it the reward of your faith for to translate it the ende of your faith cannot agree to the word receiuing for we receiue not an ende but a reward Thus reward signifieth a free gift or free remuneration as when the master giueth his feruant something for his faithfull seruice though done vpon dutie when as he oweth him not thanks much lesse reward Luk. 17. 9. Doth he thanke hat seruant because he did that which was commanded vnto him I trowe not Thus God giueth vs eternall life not because he is bound in iustice so to doe for he oweth vs neither reward nor thanks for our labour because when we haue done what we can we haue but done our dutie v. 10. but because his goodnesse and mercifull promise made thereupon doth excite him thereunto And yet eternall life is called a reward because it doth as certainly follow good works as though it were due And good workes are mentioned in the promise because they are tokens that the workers is in Christ for whose merit the promise shall be accomplished And it is further called the reward or fruit of our faith as here the haruest because it is the way and meanes of obtaining it II. Eternall life is called a reward of good workes not causally as procured by them but consequently as following them For abeit it be giuen properly for the merit of Christ apprehended by faith yet it is giuen consequently as a recompence of our labours as an inheritance is giuen to the heire not for any duty or seruice but because he is the heire yet by consequent it is giuen in recompence of his obedience He that forsakes father mother shall receiue a hundred fold more in this life and in the world to come eternall life Mark 10. 29 30. III. Reward doth not alway presuppose debt but is often free for whereas it is said Math. 5. 46. If you loue them that loue you what reward shall ye haue It is thus in Luk. 6. 34. What thāk shall ye haue by which we see that reward doth not alway signifie due debt but thankefull remembrance and gratious acceptance IV. Coloss. 3. 24. Eternall life is called the reward of inheritance whereby is signified that it is not giuen for our workes but because we are the sonnes of God by adoption Bellarmine answers that it may be both a reward an inheruāce a reward because it is giuen to labourers vpon compact an inheritance because it is giuen to none but those that are children But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated reward signifieth a gift freely giuen without respect of desert it beeing all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Bafil teacheth vpon the 7. psalme V. The Scripture teacheth that God giueth rewards foure waies First he giueth reward of due debt in respect of merit thus he giueth eternall life as a reward due not to our merits but to the merits of Christ for none can merit at the hands of God but he which is God Secondly he giues a reward in respect of his free and mercifull promise and thus he rewards onely beleeuers Thirdly he giueth rewards to hypocrites infidels heathen c. beeing neither bound by his owne promise nor by their merit whē they performe the outward works of the lawe and lead a ciuill life conformable thereto as when Ahab humbled himselfe before the Lord 1. King 21. And this God doth to the end he may preserue humane societie and cōcommon honestie and that he may testifie what he approoueth and what he disliketh Lastly he giueth good successe in interprises and attempts according to his owne decree and the order of diuine prouidence which metaphorically is called a reward Ezek. 29. v. 19. 20. because it hath a similitude thereunto as when wicked men through ignorance doe that wickedly which he hath iustly decreed shall come to passe suffering them to fill their houses with the spoyle of the poore which they haue for their work as a man hath wages for his honest labour Thus the spoyle of Iudea is called the hire or reward giuen to Tiglath Pelassat for his Syrian warre Isay 7. 20. and thus the spoyle of Egypt is said to be wages giuen Nhebuchodonosar for his seruice against Tyrus Further let vs here obserue the different manner of speech which the Apostle vseth in speaking of the flesh and of the spirit Of the former he saith He that soweth to his flesh c. Of the latter He that soweth to the spirit not to his spirit by which is signified that what good so euer a man doth in beeing beneficiall to the ministery in furthering the Gospel c. he doth it not by any goodnes that is in himselfe but by the spirit of god who in euery good motion workes in vs the will and in euery good action the deed Philip. 2. 13. therefore no man ought to flatter himselfe in this respect or to think highly of himselfe as though he had attained an extraordinary measure of sanctification either for affecting or effecting any thing that is good seeing whatsoeuer good thing is in vs is the gift of God as Ierome saith On the contrary what euill soeuer a man doth he doth it of himselfe God beeing neither the author the furtherer nor the abetter thereof Againe we hence learne that all vnregenerate persons are sowers to the flesh because that before their conuersion they do nothing but those things that are pleasing to the flesh so that dying in that estate they can reape nothing but corruption therefore it hence followeth that Philosophers heathen and all meere ciuill and naturall men being such as neuer sowed to the spirit shall
Th. 2. 2. he had besought them they would not be troubled by spirit nor by word nor by letter as though it came from him And here he shews how they may know whether the Epistle be his or not if it haue this signe it is mine els it is counterfait for this note or marke is to be found in all and euery one of my Epistles Now these words which is a Signe in euery Epistle cannot be meant as some are of opinion of the former words onely viz. The salutation of me Paul with mine owne hand First because he saith it is a signe in euery Epistle whereas it is onely to be found 1. Corinth 16. 21. Galat. 6. 11. Coloss. 4. 18. 2. Thess. 3. 17. Philem. v. 19. and not in any other of his Epistles Secondly the words so I write should be false if they be referred onely to the former wordes because that manner of salutation is not to be found in euery Epistle as I haue alreadie shewed And except they be referred to the words following the grace of our Lord Iesus Christ c. they haue either none or a very hard construction Thirdly if Pauls salutation which he affirmeth to be a certaine note of his Epistle be vnderstood of these words The grace of our Lord Iesus Christ c. it agreeth vnto all as Anselme confesseth whereas beeing meant of the former words onely it doeth not agree to all but to a fewe and yet Paul makes it a generall infallible note and signe of euery Epistle Besides Ambrose and Primasius in their commentaries vpon the place as also the Author of the Commentaries which goeth vnder Ieroms name affirme the signe whereby we may know Pauls Epistles from counterfeit and forged Epistles to consist in these words the grace of our Lord c Chrysost. and Theodoret likewise say that Paul calleth the salutation a benediction or blessing which is in the end of the Epistle and a little after Hence we learne that he was accustomed to write these words The grace c. instead of adiewe or farewell vnto thē And Haimo long after expounds these words so I write howe saith he euen thus as it followeth The grace of our Lord c. I graunt it is probable that Paul writ his owne name in the ende of euery Epistle whether in the Greeke tongue and in the Hebrewe characters as Haimo affirmeth I leaue it as vncertaine and that by the salutation or signe of his Epistle his name written with his owne hand is in part to be vnderstood yet it is not onely nor principally meant The certen signe therefore of his Epistles is beside the subscription of his owne name the farewell that he giues them in these words The grace of our Lord Iesus Christ be with you all or the like to the same effect I say to the same effect because these very formall wordes are not to be found in euery of Pauls Epistles Therefore Caietan is far wide who taketh the entire and formall salutation as it is literally set downe 2. Thess. 3. 17. to be a note that the Epistle is his so that if it want any one word either the Epistle is not Pauls or there is some defect in the text for hereupon he concludes that the Epistle to the Coloss. onely hath something wanting in the farewell or salutation because it is said Grace be with you and not the grace of our Lord Iesus Christ be with you as it is in all his other Epistles But first it is an vntrueth for they are not onely wanting in the Epistle to the Colossians but also in the 1. to Timothie and in that to Titus where it is only said Grace be with thee Grace be with you all Secondly it is a flat mistaking of the text for Pauls meaning was not in euery Epistle to tie himselfe precisely to so many words and syllables but to commend them to the grace of Christ sometime making expresse mention of Christ sometime concealing his name yet so as that it is alway vnderstood though not expressed 12. As many as make a faire shew in the flesh compell you to be circumcised only because they would not suffer persecution for the crosse of Christ. From hence to the ende is laid down the second part of the conclusion which I call a Recapitulation wherein the Apostle doeth very artificially as Orators are accustomed repeat those things which he would haue specially to be remembred the maine points handled in the Epistle First that neither circumcision is necessarie to iustification nor the ceremoniall lawe to saluation Secondly that the false Apostles vrging the obseruation of the lawe as a thing necessarie to saluation sought not herein Gods glorie or the edification of their hearers but their owne ease and freedome from the crosse and persecution Thirdly that Christ crucified is the onely thing that iustifies a sinner without the workes of the Lawe Fourthly that true religion standeth not in outward things but in the renouation of the inward man In this verse and the next following Paul describes the false Apostles by fiue properties three whereof are laid downe in this verse The first is that they make a faire shewe The second that they compell men to the obseruing of their deuised religion The third the ende and scope they aime at that they may alway be in the sunne-shine liuing at ease and hauing the world at will onely because they would not suffer persecution for the crosse of Christ. First the Apostle saith that they make a faire shew in the flesh which is taken diuersly for it signifieth sundrie things First to make an outward glorious shew according to the flesh as that they were true Israelites of the seed of Abraham c. Of which boasting Paul speakes 2. Cor. 11. 18. Seeing that many glorie after the flesh I will glorie also They are Israelites so am I they are the seed of Abraham so am I. Secondly to please the Israelites which are after the flesh and to approoue themselues vnto them which held the keeping of the ceremoniall lawe Thirdly to vaunt themselues to the Iewes and them of the circumcision of the Galatians whome they had circumcised in the flesh as beeing made proselytes and wenne to their profession by their meanes Lastly to pretend great zeale and religion in outward obseruing of the lawe standing in carnall rites and bodily exercises as circumcision meates purification and the like which carnall rites the Apostle opposeth to spirituall worship Rom. 12. 1. and to the newe creature v. 16. of this chap. and bodely exercise which profiteth little to true pietie and the sincere practise thereof which is profitable for all things 1. Tim. 4. 8. The words may be taken in all these acceptions though princspally in the last Here we haue a notable propertie of false teachers which is to set a faire face vpon the matter to carrie all before them with a smooth countenance and in outward
his Church The Prophet reduceth all those things wherein we ought not to glorie to three heads wisedome strength riches all which we haue receiued thereof ought not to boast of them as though we had not receiued them In particular wisedome is not to be glorified in seeing it is very defectiue whether we speake of speculatiue wisedome standing in contemplation or practical consisting in action For in artes and sciences as also in the secrets of nature our ignorance is greater then our knowledge He that knowes not that be knowes nothing in these things let him read the booke of Iob chap. 28. and 37 and 38. And as for wisedome in diuine things We knowe nothing as we ought to knowe 1. Cor. 8. 2. for we know but in part and see but as in a glasse darkely 1. Cor. 13. 12. And as for practicall wisdome standing in pollicie it is not demonstratiue but meerely coniecturall therefore we cannot build vpon it considering in it there is the concurrence of so many causes that are casuall and of so many mindes which are mutable Salomon the great polititian had experience hereof for he thought that by ioining affinitie with his neighbour Princes round about him taking their daughters to be his wiues he should establish his own house strengthen his kingdome and drawe the Heathenish Idolatours to the worship of the true God But all things fell out contrarie to this his plot and proiect for it was so farre from winning others to imbrace true religion as that it drewe him to idolatrie and so farre from stablishing his house or strengthening his kingdome as that it was the cause of the rending of the one and the ruinating of the other Constantine the great was perswaded that by building the citie Constantinople in the confines of Europe and Asia and there placing one of his sonnes as his Lieutenant to keepe his court he should fortifie his Empire as with a wall of brasse But he was deceiued for the building of new Rome was the decay of the olde and the diuiding of the Empire was the destruction thereof So that it is truely said pollicie is often the ouerthrowe of politie Nowe if wisedome may not be gloried in much lesse may strength seeing that wisedome is better then strength Eccles. 9. 16. seeing that the greatest strength of man is not comparable to that of Behemoth Iob. 40. and other bruite beasts seeing it is but the strength of flesh seeing no power nor might can deliuer from wrath in the day of wrath Of all the puissant Princes and plotting polititians the Psalmist saith They are so vaine that if they be laid vpon the ballance euen vanitie it selfe will waigh them downe Psal. 62. 9. And as for riches besides that they make vs neuer a whitte the better nay oftentimes much worse they are also vncerten Salomon saith they make themselues wings like an Eagle and flie away Pro. 23. 5. They may not vnfitly be compared to Ionas his gourd which flourished in the morning yeelding him content delight but shortly after to his great griefe it was stricken by a worme and withered away The like may be said of honours and pleasures For what more vaine then to glorie in honour which is not in a mans power seeing as the Philosopher teacheth Honour is not in him that is honoured but in him that honoureth and therefore Courtiers are compared to counters which stand sometime for pounds sometime for pence beeing now aduanced now debased according to the pleasure of the Prince Haman to day highly honoured in the court at Shushan the next day hanged vpon a tree To omit the examples of Iob and Nebuchodonosar in whome we may see the mutabilitie of worldly dignitie Consider it in the glasse of these examples First of Geliner a puissant Prince of the Vandals who was brought so lowe that he was enforced to request his friend to send him a loafe of bread a sponge and a harpe a loafe to slake his hunger a sponge to drie vp his teares a harpe to solace him in his miserie Of Bellisarius for prowes honour the only man then liuing who came to that miserable estate that hauing his eies put out he was led in a string to beg by the high way side crying Date obolum Bellisario And of the victorious Emperour Henrie the fourth who had fought 52. pitched fields and yet was driuen to that exigent as that he became a suter for a poore Prebend in the Church of Spira to maintaine himselfe in his olde age And as for worldly pleasures least cause is there that any man should glorie in them seing they are more vanishing then the former seeing they are common to vs with bruite beasts seeing they are mingled with much griefe and vexation for in the midst of laughter the heart is sorrowfull Prou. 14. 13. And lastly seeing they leaue a sting behinde them for the ende of pleasure is nothing but paine as Salomon saith The ende of reioycing is mourning For feasting banquetting are often turned into surfetting vomiting drinkings into palsies lusts into goutes c. And if pleasures were but onely painefull the matter were the lesse but they are also sinnefull Ebr. 11. 25. and therefore in no wise to be gloried in By this we see that Paul had iust cause in this earnest manner to say God forbidde I should glorie saue in the crosse of Christ considering that this boasting in outward things is not onely a fault of vanitie but also of impietie as may appeare by these reasons I. God hath expressely forbidden it Ier. 9. 23. Gal. 5. 26. II. He hath alwaie seuerely punished it as in Dauid for numbring the people in a vaine-glorious minde 2. Sam. 24. In Ezekias for shewing his treasures in a brauery to the Embassadours of the king of Babel Isay. 39. In Herod for ascribing to himselfe the glorie proper to God alone Act. 12. III. The Saints of God haue alway abhorred it as Paul doth in this place and 2. Cor. 11. 30. If I must needs glorie I will glory in neine infirmities as if he should say I will be farre from carnall boasting IV. The heathen by the light of nature haue condemned it the Gretian Orator calls it an odious and burdensome thing And the Romane Orator prooues it be most true by his own practise making his words which flowed from his mouth as sweete as hony to taste as bitter as wormewood by interlacing his owne praises Obiect I. Paul gloried in something besides the crosse of Christ when he said It were better for him to die then that any should make his glorying vaine 1. Cor. 9. 15. Answ. Paul in glorying doeth distinguish his calling from his person Of such a one I wil boast of my selfe I wil not boast I was nothing inferior to the very cheife Apostles although I am nothing 2. Cor. 12. 5. 11. Of his person or personall gifts he
boasteth not but onely of his Apostolicall calling and his faithfull discharge thereof to the end he may stoppe the mouthes of the false Apostles Thus to confesse the good things we haue to the glorie of God beeing vrged thereunto is lawfull boasting nay it is sometime necessarie making much for the maintenance of the Gospell as Pauls boasting made much for the good of the Church of Corinth Againe there is a twofold lawfull boasting one before God another before men Rom. 4. 2. Of the former the Apostle speakes in this verse of the latter in the 2. Cor. 12. He gloried not in the testimony of a good conscience before god but onely before men Before God he glorified in nothing but in the sauing knowledge of Christ and him crucified And whereas it may besaide that this his boasting in regard of the false Apostles as also his glorying in the testimonie of his conscience 2. Cor. 1. 12. and in his infirmities 2. Cor. 11. 30. were not in the crosse of Christ. I answer they were for his glorying ouer the false Apostles in teaching freely was in the good and prosperous successe of the Gospel which is the doctrine of the crosse and his glorying in the testimonie of his conscience in that it was washed by the blood of the crosse as Paul speakes Coloss. 1. 20. In his afflictions in that they were the afflictions of Christ and he by them made conformable to him But it will be said that he gloried in his reuelations in his paines and trauell in preaching the Gospel and in the multitude of Churches which he had planted Ans. First he did it beeing vrged thereunto secondly he did it to defend his calling and the credit of the Gospel and therefore this boasting was not vnlawfull nay it was necessarie and in the Lord. For when we are compelled we may confesse the good things we haue if we doe it sparingly and for the edification of others that they may be bettered by our example and that they seeing our good workes may glorifie God our heauenly father Matth. 5. 16. Here we see what glorying is Vnlawfull namely when men ascribe vnto themselues either that which they haue not or more then they haue or as proceeding from themselues their wisdome strength industrie in sacrificing to their owne netts and burning incense to their owne yearne Habac. 1. 16. or in boasting of them without necessarie cause either for their owne vaine glorie as Nebuchodonosor did Dan. 4. or not for Gods glorie as Herod did Act. 12. And if this glorying be so greata sinne surely boasting in wickednes as Doeg did Psal. 52. 1. must needes be most damnable as when the greatest swearers and swaggerers count themselues the best companions the greatest Idolaters and superstitious persons most religious the greatest oppressours surfeters drunkards fighters most valiane and couragious c. Now this may be done three waies either ignoraÌ„tly as wheÌ„ Paul gloried in his cruel persecuting of the Saints before his coÌ„uersion Act. 26. 11. or presumptuously when men glorie in wickednes notwithstanding they be perswaded in conscience that it is euill and then it is the sinne of Sodom Isa. 3. 9. or malitiously to despite God and then it is the sinne against the holy Ghost The second point to be considered in the words is the thing wherein he will glorie called here the Crosse of Christ Sane in the Crosse of our Lord Iesus Christ. The words in the originall translated saue are exceptiue as if he should say I will glorie in nothing except in the crosse of Christ and exclusiue onely in the crosse of Christ and in nothing els Albeit they are sometime aduersatiue as Gal. 2. 16. and Apoc. 21. 27. There shall enter into it no vncleane thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they that are written c. where the words are not exclusiue for then it would follow that some which worke abomination should enter into heauen but aduersatiue as Matth. 12. 4. and Luk. 4. 20. which may serue by the way to cleare the text Ioh. 17. 12. Those thou gauest me haue I kept and none of them is lost but the child of perdition that is but the child of perdition is lost For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I take it are not so well translated by the exceptiue coniunction nisi as by the aduersatiue sed seeing here is no exceptioÌ„ made of Iudas as though he had beene giuen to Christ afterward had fallen away which exposition must needes be made if the words be read nisi filius perditionis Further by the Crosse of Christ the Apostle vnderstandeth synecdochically the all sufficient expiatorie and satisfactorie sacrifice of Christ vpon the crosse with the whole work of our redemption in the sauing knowledge where of he professeth he will glorie and boast For Christ is made vnto vs wisdome righteousnes that as it is written He that glorieth should glorie in the Lord euen to make boast of him all the day long as the Psalmist speaketh And the reason why Paul professeth that he will glorie onely in the Crosse of Christ is because Christ crucified is the treasurie and storehouse of the Church seeing that in him are hid not onely the treasures of wisdome and knowledge Coloss. 2. 3. but of bountie and grace Ioh. 1. 16. and of all spirituall blessings Eph. 1. 3. For first by Christ crucified we haue reconciliation with God remission of sinns acceptation to eternall life Secondly we haue the peace of God which passeth all vnderstanding peace with God with Angels with men with our selues with the creatures Thirdly we recouer the right and title which we had in the creation to all the creatures and blessings of God 1. Cor. 3. 22. Fourthly all afflictions and iudgements cease to be curses and punishments and become either trialls or corrections Lastly death it selfe is no death but a sleepe for all that die in the Lord are said to sleepe and to rest vpon their beddes Isa. 57. 2. Indeede if we looke vpon death through the glasse of the Law it is the very downefall to eternall destruction but if we consider it as it is changed by the death of Christ it is but a passage from this transâ—torie life to eternall life Christ by his death hath taken away sinne the sting of death so that though it seaze vpon vs yet hauing lost it sting it cannot hurt vs. So that in a word in Christ crucified are all things that a man can glorie of If we would glorie in knowledge and wisdome He is the wisdome of the father seeing that all treasures of wisdome and knowledge are hid in him and therefore Paul desired to know nothing among the Corinthians but brist and him crucified 1. Cor. 2. 2. for this knowledge is eternall life Ioh 17. 3. If in the loue and fauour of great men by him we are highly aduanced into the loue fauour of god Eph. 1. 6. If in
flesh and had their senses restored so when the spirit of God like the fauonian winde bloweth vpon vs it reuiueth vs againe giuing vs a new life new senses a new heart new wills and affections for all old things passe away and all things become new 2. Cor. 5. 17. For it openeth the eyes of our vnderstanding making vs discerne of things that differ Eph 1. 18. Philip. 1. 10. it boareth a new eare of obedience in vs Psal. 40. 6. and giueth vs a new tast not to sauour the things of the flesh but of the spirit Rom. 8. 5. Further this serues to detect the naturall Poperie of the multitude and of our owne hearts when we perswade our selues though falsely that though we goe on in our sinnes yet that we can repent when we list When as the Prophet saith O Lord I know that the way of man is not in himselfe and Paul saith that it is as great a worke to create a new heart as to create a new world for regeneration is a new creation 2. Cor. 5. 17. Augustine saith well He that will grant pardon to him that repents will not alway giue repentance to him that sinnes Againe in the sense that Paul calleth the image of God a new creature or the new man and corruption the old man we graunt that our religion is new and Popish religion is old For as the new men is the restored image of God in which Adam was first created though afterwards defaced by his owne inuentions Eccles. 7. 31. So our religion is the restored or reformed doctrine first taught by the Apostles which afterward was corrupted by mens deuices Albeit in Tertullians sense ours is the old religion and theirs the new as the image of God is the old man and corruption the new Vse If we be not changed in our liues but remyane old Adams still euen the same men we were before in minding willing affecting earthly things and fashioning our selues to the guise of the world we are no new creatures though we promise and protest neuer so much we are but hypocâ—â—tes deceauing others and our selues also For where this new creature is there is a change in all the faculties and powers of soule and body the mind is not set vpon the world but mindeth heauenly things the will affections and conuersation of the whole man is in heauen Philip. 3. 20. For the spirit of regeneration is like the leauen which a woman tooke and bid in 3. pecks of meale till all was leauened for after the same manner by a secret operation it altereth the mind will affections If any be in Christ saith the Apostle he is a new creature old things are passed away behold all things are become newe If therefore we be new creatures why lead we not a new life if we be changed in affection why are we not changed in conuersation But by this we may perceiue that all which are christians in profession are not christians in conuersation all that are washed with the outward Element of water are not washed with the inward baptisme the lauer of regeneratioÌ„ as first those that are as good fellowes that is as badde as euer they were before and make no conscieÌ„ce of sinne Secondly such as are no more but ciuill honest men like those honest women which raysed persecution against Paul and Barnabas and expelled them out of their coasts Act. 13. 50. Thirdly worldly wise men which sauour of nothing but the world Lastly such as haue some loue and liking of the word and are in some sort outwardly conformable thereunto hauing some legall sorrow for sinne arising from legall terrors but haue no thorowe change nor renouation Lastly we may not maruell if the world hate maligne those that are new-creatures seeing they neither mind nor affect the same things For there can be no true loue where there is contrarietie of iudgements wills affections which hath beene is and wil be betwixt those that are borne of the flesh and those that are borne of God Gen. 3. 15. v. 16. And as many as walke according to this rule peace shall be vpon them and mercy and vpon the Israel of God Here Paul commends this glorying in the crosse of Christ and studie of pietie in becomming a new creature as the onely rule of faith and manners which all teachers and heareâ—s were to obserue and follow Enforcing the keeping and obseruing of this double dutie by the fruit and benefit that comes thereby specified here by peace and mercy In the words two things are generally to be considered First the duty of walking in these words As many as walke according to this rule Secondly the reason of motiue to the practize thereof in these Peace shall be vpon them and mercy which is amplified by the generalitie thereof that is shall light vpon as many as walke according thereto and vpon the Israel of God The dutie is that we walke according to this canon or rule the word translated walke signifieth not simply to walke but to walke warily and circumspectly as it is expounded Eph. 5. 15. or to walke by rule in order and measure without treading aside but making straight steps to our feete Hebr. 12. 13. Pauls rule which we must walke by is faith in Christ called here glorying in the crosse of Christ repentance towards God called regeneration or the new creature which is rightly called a â—â—le of faith and manners of things to be beleeued and practised because by it all doctrines and actions are to be examined nay the Scripture is therefore called Canonicall because it seâ—tes downe an exposition of this rule there beeing nothing from the first chap. in Gen. to the last words in the Apoeal which aimeth not at one of these two either repentance towars God or faith in Christ Here all ministers are taught what rule to follow in preaching the word or building the church of God namely faith repentance the doctrine of the crosse and conuersion or the new creature And all â—earers according to what rule to order their liues and actions For this metaphor of walking and that by a rule or line shewes that we are trauellers or pilgrimmes that this world is a strange countrey that we are to goe to another that the world is an endles labyrinth in which we shall for euer lose our selues except we be guided by this rule And here we see that there is a certen rule for the regulating of all things apertaning to faith and manners though we cannot apply it nor vse it as we should The fault is in vs not in the rule Whereas Paul saith as many as walke according to this rule he shews that Christians haue but on onely rule which they are to follow and according to which they must frame their liues for the Apostle exhortes vs that we all proceede by on rule Phil. 3. 16. Therefore the Papists doe notoriously offend not only in
causes 351. 6 Of the churches reioycing 358. 37 It is one in number and no more 351. 37. How the church is troubled vide Trouble The catholike church why called our mother 35. 2. 17 Where our mother is to be found 352. 25. The order to be vsed in the censure giuen vpon a church 9. 10 Ierusalem the mother church rather then Rome 61. 15 The church was before the writing of the word but not before the word 77. 6 It is inuisible 352. Of Circumcision 79. 32 Circumcision considered according to the circumstance of time three waies 373. 15 Circumcision in it selfe a thing indifferent yet not to be vsed if it be vrged as a matter of absolute necessitie 614. 35 Ciuill vertues and a ciuill life are no better then sinnes 16. 10 What is the combate that naturall man haue 417. 28 The cause of the spirituall combate and the persons in whome it is 417. 5. The vse of the combate 419. 1 The commandements of God are not grieuous three waies 190. 15 Concealements of the truth sometimes lawfull 63. 13 How it must be vnderstood that in the commandement the sinnes of the fathers are visited vpon the children 521. 29 Papists make three degrees of concupiscence 252. 11 Concupiscence vide Lust. Conference of Pastor and people necessarie 338. 13 How conscience is free and how subiect to the power of the Magistrate 410. 1 Three obiections remooued that the lawes and traditions of the church bind Conscience as truly as the word of God 369. 21 The consent of Pastors and people excellent 6. 25 What is the force of consent 6. 27 Consent no certen marke of the church 6. 37 The catholike consent of beleeuers in points of religion is not the true and liuely Scripture 7. 5. Consent standes in three things 7. 15. Consent not to be found amongest the papistes 7. 18. Consent is to be found amongest vs in the foundation of religion 7. 23. Consider our selues and others 467. 468. 469. Constancie vid. standing Consultation not to be vsed in matters of religion nor in obedience 56. 19. 37. The vse of the contemplation of Christ by faith 162. 30 The effect of contention 408. 6 Contentions some lawfull some sinfull 436. â—5 Contract in some cases may be dissolued 209. 11 Sinnes after conuersion are pardonable 462. 4 Three causes of Pauls conuersion 46. 32. The order and dependance of causes in a sinners conuersion 47. 13 Fiue Questions of Pauls conuersion vide Paul Conuersion wrought by certain degrees 336. 20 Corruption not felt by corruption but by grace 528. 33 Couenants beeing lawfull are to be kept with heretykes and enemies 208. 23. What couenants with losse are to be kept and what not ibid. 30 Couenants of two sorts legall and euangelicall 569. 6 The couenants of workes hath two properties 348. 27 Conferences and councels are laudible 75. 32 Three caueats in gathering a councell 76. 5 For this ending of differences in religion there must be conferences in a free or christian councell 408. 37. Why the protestants ioyned not with the papists in the councell of Trent 409. 5 Fiue rules for our libertie in vsing the creatures vid. Libertie why we ought to take vp our crosse and follow Christ certaine reasons 620. 5 what is mens by the crosse of Christ. 630. 16. Crucifying is either the action of Christ or our action of Christ threefold 451. 7 Three meanes to crucifie the flesh 451. 26 Reasons why a man hanging on a tree is cursed 202. 8 What the curse is that Christ was made for vs 198. 19 How Christ was a curse ibid. 28 Whether Paul did well in cursing his enemies 396. 30 Whether we may curse ours 397. 10 How we should vse the imprecations in Dauids Psalmes 397. 18 D A fourefould kind of obseruation of daies 314. 4 Against the Popish obseruation of holy daies 316. 7 How Protestants obserue them 316. 28. Against obseruing daies of good bad successe 317. 2 Two rules to be obserued for the right manner and measure of eating and drinking vide Eating Christs temporall death did counteruaile eternall death vide Death Wee must carrie our selues as dead men in three respects 144. 29 There are two degrees both in the first and second death 199. 20. 24. What debate is 436. 3 There is a deceit called dolus bonus 64. 2. Of men deceiuing themselues 508. 30. A man may be deceiued both in diuine and humane things sundry waies 546. 19 A man deceiues himselfe two wries 546. 20. The heart of man deceitfull 546. 40. from whence that springeth 547. 3 Good desires distinguished from carnall d 〈…〉 es by three properties 297. 32 Of the desires of our hearts and that they are cryes and how 598. 6 Of the league of compact with the deuil 429. 20 VVhat is the chiefe principle in diuinitie 433. 24 VVhat drunckennes is 439. 11 Two things in this sinne ibid. 14 To be giuen to drincking is a sinne 439. 21. Inducements to detest drunckennes 439. 30. Arg. for drunkennes answered 440. 20. E Two rules to be obserued for the right manner and measure of eating and drincking 439. 5 ElectioÌ„ ariseth not of the will of man but of the grace of God 40. 27. How we may attaine to the assurance of our election 47. 31 There is a double election 194. 14 Gods election is the roote of all the gifts of God is vs. 308. 15 The meere grace of God is the cause of our election 360. â—6 In religion there ought to be a holy emulation 44. 36 There is a good emulation and a carnall emulation 436. 8 whether Paul did well in cursing his enemies 396. 30 whether we may curse our enemies vide Curse Enmitie vide Hatred Enuie what it is 437. 36 Error in the foundation or beside the foundation of religion 8. 30 Error of humane frailue or of obstinacie 8. 35 No man can set downe the precise time when errors had there be ginning 84. 12 Error is either in iudgement or maÌ„ners both are of two sorts 409. 20. In the examination of our selues foure rules must be obserued 218. 8. The contagion of euill examples must be cut off in the societie of men 109. 40 Excommunication when to be vsed 390. 32 Offenders are not to be excommu nicated at the first but orderly to be proceeded against 393. 9. 486. 37. F Faith is of great vse in the kingdome of God 382. 32 when faith first begins to breede in the heart 240. 30 How faith in Christ is conceiued in the heart 241. 5 whether faith may be lost 69. 25 what Iustifyng faith is as the Papists define 123. 32 The obiect of Abrahams faith was double 123. 38 what true iustifying faith is 124. 35 Faith and confidence are two distinct gifts of God 125. 11 Two causes why a beleeuer is saide to liue by faith 149. 16 How men liue by faith 149. 24 Faith considered two waies 175. 34 That we may liue by faith we
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
first cause of all good things in vs. 11. 7 Grace and peace are the cheife good things to be sought for 11. 30 Gods order in the communication of grace peace 12. 21 Grace and works cannot stand together in iustificatioâ— 20. 18 Wherein standes the efficacy of preuenting grace 52. 10 Whether it can be resisted 52. 30 How efficacie of grace and libertie of will stand together 52. 37 Grace in Scripture signifieth two things 153. 10 Preuenting grace is two fould 308. 24. The works of grace in God Imprint their Image in the hearts of them that belong to God 308. 32 Falling from grace though but in part is dangerous 339. 23 The hatred of Gods grace in man is the beginning of all persecution 362. 21. What is our Guide now in the new Testament the lawe beeing abrogated 234. 22 Men are said to be vnder grace two waies 318. 28 One little grace of God brings many other with it 391. 11 Beside the antecedent and first grace there is necessarie a subsequent or second grace 421. 34 Grace mentioned in the Scripture twofold 651. 33 Gratia gratum faciens and gratia gratis data ibid. 34 Gratia gratum faciens naturall or supernaturall ibid. 40. 652. 1 Why the fauour and loue of God is called the Grace of Christ 652. 15. The soule the proper subiect of Grace 652. 32 H Hatred whether a sinne or not 435. 4. What it is 435. 27 What a right heart is 111. â—7 What a humble and honest heart is 111. 18. Mans heart peruerse to Gods ordinance 618. 12 What Heresie is 432. 12. 18 Difference betweene heresie and schisme 432. 36 Difference betweene heresie and a simple error 433. 9 Three things in heresie ibid. 10 Three rules to preserue our selues from heresies 433. 20 There are two degrees of honour 455. 22. I Idolatrie committed two waies 304. 16. That Idolatrie may be rooted out of the mind what is to be done 305. 37. What Idolatrie is 427. 22 An Idol and Idolatrie taken two waies 427. 22 the Romish religion teacheth Idolatrie foure waies 428. 9 their Arguments answered ibid. 24 Iealousie twofold 329. 16 Good Iealousie stands in 3 things 331. 26. 332. 6. What the name of Iew signifieth opposed to Gentiles 270. 13 Of the distinction of Iewes Gentiles the cause of it 114. 3 Wherein it stands 114. 16 How long it endured ibid. 31 The nation of the Iewes shall be called and conuerted before the ende of the world but when or how God knowes 182. 2 Ierusalem a type of the catholike church in sixe respects 350. 21 Whether Ignorance be a sinne in those that want the word of God 303. 25. the Image of God standes in two things 335. 13 Whether Images be necessarie in the congregation of the people of God 161. 10 Immoderate vse of Gods gifts is 3 waies 400. 27 Imposition of hands by the church of Antioch vpon Paul no calling but a confirmation of his calling 2. 13. Imputation what 175. 18 Imputation twofold 175. 25. Things indifferent not to be vsed as oft as we liste and how we will 80. 22. Two things restraine the vse of theÌ„ indifferent 80. 29 A thing indifferent when it is made necessarie to saluation is not to be vsed 8115. Infantes how they are to be tearmed innocents and how not 525. 39 Infantes haue no good workes 553 8. Infantes to be iudged not by the booke of Conscience but by the booke of life 553. 10 Inscriptions no part of Scripture 658. What the Intercession of Christ is 298. 7. Certain Interpretation of Scripture where to be found 352. 33 Ioy is twofould 444. 17 Ioy of grace in this life standes in three things and hath a double fruit 444. 18. 23 Paul made fiue Iourneyes to Ierusalem 74. 2 We are to haue some warrant for our Iournies where three sortes of meÌ„ are to be blamed 75. 15. 20 Israel twofould 646. 1 Israell of God what ibid. 4 Israel of God why mentioned ibid. 6. Iudisme what it is 41. 12 What it is to Iudaise 112. 3 Iudge the best of others three obiectioÌ„s mooued answered 392 10. In giuing Iudgment of Churches three rules to be marked 8. 15 Three things are subiect to Iudgement 156. 3 Iudgement is twofould 159. 25 The dutie of ministers often to forewarne the people and the dutie of the people often to meditate of Gods iudgements 441. 10. 15. Iugling a kind of witchcraft 429. 35. What the word iustice signifies 116. 8. The subiect of iustification 117. 10 False causes of iustification ibid. 35 What is that thing in Christ by and for which we are Iustified 118. 32. We are not Iustified onely by the passion of Christ. 121. 10 The meanes of iustification 123. 30. Faith alone Iustifieth 129. 17 Iustice twofould of the person and of the act 176. 18 The danger of the doctrine of Iustification by workes 397. 29 Iustification is twofould of the person of the faith of the person 385. 5 Arguments against Iustification by works 375. 3 Faith and loue no ioynt causes in Iustification 384. 10 384. 10. Whosoeuer obstinately maintaineth the doctrine of iustification by workes cannot be saued 373. 30 Obiections remooued ibid. The kindes of iustification 131. 8 The practise of them that are iustified 131. 36 But one Iustification 177. 1 Papists in the day of death renounce Iustification by workes 183. 34 There is a Iustification before God and a Iustification before men 193. 3. We are Iustified not only by the death but also by the obedience of Christ. 286. 18 No Iustification by workes 419. 9. 420. 6. The twofould popish Iustification confuted 348. 12 K Kingdome of God what 42. 25 Gods kingdome what it signifieth 441. 22. Knowledge of the true God stands in two points 248. 20 Knowledge of god is 2. fould 303. 5 Knowledge whereby men know God is either litterall or spirituall 306. 4. The properties of spirituall are thâ—â—e 306. 18. The Knowledge whereby God Knowes men standes in 2. things 308. 10. and it hath two properties 309. 24 L The distinction of Latria and Dulia friuolous 313. 6 We are free from the Law in foure respects 136. 10 The maine difference betweene the Law and the Gospell 194. 36. 214. 17. Why the lawe is vrged though we cannot keepe it 196. 16 The difference of the promises of the Law and the Gospell 210. 17 Impossible for any man in the time of this life to fulfill the Law 186. 35. Obections remooued c. ibid. 11 There are two kindes of fulfilling the Law 189. 11 The Lawe is not greuous three waies vide commandements The difference of the promises of the Law and the Gospell 210. 17 How the Law reuealed sinne before Christ and after 216. 14. The vse of Gods Lawes 227. 23 The Lawe is a Schoolemaster to Christ in two respects 229. 10 When the Lawe of Moses was abrogated 230. 19 How farr forth the Lawe is abrogated 230. 38 What is the Morall Ceremoniall
temple And thus hoping that these respects may entreate for a friendly acceptance at thy hands and that thou wilt afforde mee thy good word for my good will and a fauorable construction for my paines I commend it to the blessing of the Almightie and thee to his gratious protection vnfainedly wishing to thee as to my selfe the mercie of God in Christ Iesus August 10. Thine in the Lord Iesus R. C. Faults escaped in some copies are thus to be corrected Pag. lin Fault correct 25 30 building binding 70 28 degree decree 86 27 Christin Christian ibidem  refuse refused 105 4 Prov. 14. 24. 136 3 seach search 153 4 7 47 164 25 begunne beginne 176 24 happily haply 241 5 reuealed conceiued 360 33 it is 402 1 come came 440 16 maginations imaginatioÌ„s 461 29 foole foote 469 23 notes motes 472 38 Recidauation RecidiuatioÌ„ 473 7 the thiefe thiefe 478 30 Quaerenda Quâ—rendo 480 17 Supposes Supposals 482 25 perfunctorie defunctorie 482 37 thâ— the 490 38 heard hard 505 36 thought though 556 23 equall equall 559 26 our an 585 8 see seeing 612 3 Peter Peters 647 14 o other In the Epistle to the Reader for hath read haue CHAP. 1 THE EPISTLE OF S. PAVL TO THE GALATIANS The Argument TWo things are generally to be considered the occasion of this Epistle and the Scope The occasion that mooued Paul to write this Epistle was because certen false-Apostles slaundered him both in respect of his calling as also in respect of his doctrine teaching that he was no Apostle and that his doctrine was false And by this means they seduced the Churches of Galatia perswading them that iustification and saluation was partly by Christ and partly by the Lawe The Scope of the Epistle is in three things First the Apostle defends his calling in the first and second chapters Secondly he defends the truth of his doctrine teaching iustification by Christ alone And vpon this occasion he handles the greatest question in the world Namely what is that Justice whereby a sinner stands righteous before God in the 3. and 4. and in the beginning of the fift Thirdly he prescribes rules of good life in the fift and sixt chapters 1. Paul an Apostle not of men nor by man but by Iesus Christ and God the father who raised him from the dead THe Epistle hath 3. parts a Preface an Instruction and the Conclusion The preface is in the fiue first verses and it hath two parts an inscription and a Salutation The inscription sets downe the persons that write the Epistle and the persons to whome it is sent The persons that write are two Paul the Brethren Paul is mentioned in the first verse In which in comely and decent manner he commende himselfe to the Galatians by his office and function as Apostle that is one called to be a planter and founder of the Church of the newe Testament among the nations And because the title of an Apostle in generall signification may agree to all teachers therefore he goes further and sets downe the cause of his Apostleship And first he remooues the false causes in these words not of men that is not called by men as by Authors of my calling or not called by the authoritie of men And in this Paul opposeth himselse to the false-apostles who were called notby God but by men Againe he saith not by man that is not called of God in and by the ministerie of any meere man And in this Paul opposeth himselfe to all ordinarie ministers of the Gospell whatsoeuer who are called of God by man This done he propounds the true cause and author of his Apostleshippe of whome he was called immediately Against this it may be obiected that Paul was ordained to be an Apostle by the imposition of haÌ„ds of the Church of Antioch I answer that this imposition was rather a confirmation then a calling Secondly they of Antioch had not imposed hands on Paul but that they were commanded by the spirit of God Further Paul addes that he was called by Christ and God the father for three causes The first was to signifie the consent of will in the father and Christ. The second was to teach vs howe we are to conceiue of God namely that he is the Father and Iesus Christ and the Holy Ghost for the Godhead may not be conceiued out of the trinitie of persons The third is because the father is the fountaine of all good things that come to vs by Christ. Lastly he sets downe the effect or action of the Father who raised him from the dead and that for two causes One was to prooue Christ to be the naturall sonne of God for he professed himselfe to be so and that was one cause why he was crucified and put to death Nowe when he was dead if he had not bin the sonne of God indeede he had neuer risen againe but had perished in death And in that the father raised him againe to life he gaue testimonie that he was his own naturall sonne And therefore Paul saith that Christ was declared to be the sonne of God by the resurrection from the dead and he applies the words of the Psalme thou art my sonne this day haue I begotten thee to the time of Christs resurrection Againe Paul mentions the resurrection of Christ to note the time of his owne calling for though the rest of the Apostley were called when Christ was in the estate of humiliation yet Paul was called afterwards when Christ was entred into his kingdome and sate at the right hand of his father The vse First whereas Paul in the very fore front of his Epistle beginnes with his owne calling I gather that euery minister of the Gospell ought to haue a good and lawefull calling A man cannot preach vnlesse he be sent Christ tooke not vnto him the office of a Mediatour till he was called and sent of the Father Therefore the opinion of the Anabaptist is foolish and phantasticall who thinke that euery man may preach that will without any speciall calling They alleadge that the house of Stephanas ordaine themselues to the Ministerie of the Saints Answer the meaning of the place is not that they called themselues but that they set themselues apart to the ministerie of the Saints in the purpose and resolution of their owne hearts Againe they alleadge that all Christians in the newe Testament are Kings and Priests and the office of the priest is to teach I answer all are priests in that they are to offer themselues in sacrifice to God and to teach priuately within their places and callings as the master his seruants the father his children c and to make a confession of their faith when they are called so to doe Thirdly they alleadge that the power of the keies is giuen to the Church I answer it is indeed yet so as the vse and administration thereof belongs to the Ministers alone in the
be assured that the Scripture is the word of God 31. 33 2 How wee may be assured that the calling of our Pastours is from God 33. 36 3 Of Phariseisme 41. 18 4 Of preuenting and cooperating grace in mans conuersion 51. 9 5 Of a Lye and whether it be alwaies a sinne 62. 22 6 Of the forme and vse of an Oath 65. 14 7 Whether faith may be lost 69. 25 8 Of Satisfaction or restitution 99. 20 9 Of the distinction of Iewes and Gentiles 114. 2 10 Of Iustification at large 116. 6 11 Of Christs Obedience 119. 12 12 Of iustifying faith and apprehension 124. 35 13 How to liue wisely godly iustly sundrie rules 138. 32 14 How Christ liueth in vs and how it may be knowne 145. 15 15 How we liue by faith 149. 24 16 Of Iudging 156. 1 17 Of witchcraft and what a witch is 158. 2. 429. 431 18 Of imputation and imputed righteousnes 175. 16 19 Of the curse of the Law 184. 2 20 That no man can perfectly fulfill the law in this life 186. 35 and 499. 17. 21 The difference betweene the Law and the Gospel 194. 35 22 How Christ became a curse for vs 198. 19 23 Whether all Couenanâ—s are to be kept and how farre forth 208. 7 c. 24 Of the Judiciall â—aw 230. 27 25 Of Baptisme at large 243. 32 26 Of the Parents authoritie in appointing his childs marriage calling 274. 27 27 Of the mysterie of the Fathers sending the Sonne 279. 5 28 How Christ was subiect to the Law 286. 5 29 Of the obseruation of daies 314. 4 30 Of good Ielousie 331. 23 31 Of Polygamie 342. 9 32 Where our mother the Church is to be found ten motiues answered 352. 25 33 Of spirituall bondage 364. 39 34 Of Christian Libertie 366. 12 35 Of Imprecation or cursing 396. 29 36 Of the right vse and abuse of Christian Libertie 400. 12 37 Of brotherly Loue. 403. 11 38 Of Christian peace and concord 408. 14 39 Of the spirit and walking therein 411. 20 40 Of the combate of the flesh and the spirit 415. 38 41 Of Idolatrie 427. 22 42 Of Heresie 432. 21 43 Of Enmitie 435. 3 44 Of Murther 438. 7 45 Of Drunkennes and gluttonie 439. 11 46 Of Long-suffering 445. 2 47 Of Goodnesse 445. 38 48 Of Temperance 448. 3 49 Of Uaine-glorie 454. 35 50 Of Christian reproofe at large 469. 31. c. 51 Wherein the Law and Gospel agree and differ 497. 24 52 Of Merit of workes 594. 31 53 Of the kindes of goodnesse and rules to be obserued therein 588. 1. c. 54 Of obseruing of times 600. 10 55 Whether it be lawfull to compell men to embrace true religion 614. 5 56 Of Inscriptions of Epistles and post-scripts at large 655. 4 A Table of all those places of Scripture which are briefly expounded in this Commentarie Genesis Chap. vers Pag. lin 15 13 213 22 17 1 188 36 17 14 257 3 43 22 440 28 Exodus 4 28 258 3 12 40 213 29 29 10 292 34 Deuteronomie 30 6 188 16 32 4 190 25 I. Kings 15 5 189 9 II. Kings 2 23 362 30 23 25 188 18 II. Chron. 21 2 270 17 Psalmes 40 6 131 33 69 28 378 38 106 31 176 17 139 21 435 6 Proverbs 24 16 105 4 Isai. 64 24 298 4 Ezechiel 33 13 551 25 Matthew 5 22 156 25 5 22 362 14 7 6 472 10 6 10 189 26 10 8 537 10 13 57 5â—0 14 25 35 568 12 28 19 245 34 Marke 9 24 127 5 Luke 1 6 189 11 14 26 435 11 Iohn 3 5 257 10 4 37 551 7 6 45 539 24 13 34 35 494 15 Â Â 496 13 17 12 630 8 Roman 7 18 189 32 8 4 189 40 8 5 205 39 11 32 225 10 13 5 369 22 13 14 267 4 16 18 25 10 16 17 475 16 I. Cor. Chap. vers Pag. lin 5 4 475 31 7 12 5 12 10 8 525 10 II. Cor. 5 17 380 2 5 19 225 7 13 12 475 34 Philip. 2 3 511 6 3 15 188 36 Coloss. 2 8 434 20 3 17 247 26 I. Tim. 1 5 402 39 2 4 270 8 1 9 368 7 5 12 424 15 5 20 485 32 Titus 3 10 487 3 Hebr. 6 4 5 6 462 25 6 6 250 34 10 19 122 1 10 26 462 27 13 17 521 1 Iames. 2 10 377 32 2 24 385 1 2 26 383 39 I. Iohn 3 9 190 10 5 3 190 16 Apocal. 18 6 552 26 21 27 630 3 An exact Table of all particulars contained in this Commentarie The first figure shewes the page the second the line A THe blessing of Abraham came from the cursed death of Christ. 203. 20 Children of Abraham are of two sortes 177. 30 All beleeuers are children of Abraham three waies 177. 33 VVe must doe three things to walk in the steppes of Abrahams faith 178. 20. Of Gods not Accepting the person of man 90. 18 Who are to be Accursed 25. 35 How the church should accurse any man and in what order 26. 2 Admission into the kingdome of grace is either outward or inward 399. 18 Of Adoption 291. 25 In the grace of Adoption there be two acts of God 236. 33 The foundation of our Adoption 264. 35. Adulterie to be punished with death 233. 34 what Adulterie is and how great a sinne 424. 6 Of flying adultery and fornication 426. 6 Two speciall occasions of Adulterie and fornication 427. 4 In that Adulterie fornication c. are workes of the flesh we are taught three things 426. 29 Inordinate affections what 450. 28 Bodilie Affliction to be suffered ioyfully for the profession of the truth 651. 9 Agar figures Ierusalem two waies 345. 20 All put for many 181. 37 Anathema what it is 25. 31 Anger whether any lawfull and when a sinne and the remedie of it 436. 22 Remedies against Anger Obiections answered 445. 8 Apostasie hath fiue degrees 349. 24 What it is to be an Apostle 1. 37 Apostolike authoritie ceased with the Apostles 5. 18 The Apostles doctrine gods immediate word 5. 3 What is the office of an Apostle 68. 5. Application of Christ and his benefits is to be made by certain degrees 371. 30 Apprehension of Christ stands in two things 125. 4 Three grounds of Apprehension 125. 23. Two degrees of Apprehension 126. 25. Arabia where situate 57. 22 Authority of Scripture se Scriptures B Three markes of inward Baptisme 241. 40 Baptisme in the church of Roome no signe of the true church 243. 3. Baptisme taken six waies 243. 37 In the couenant of Baptisme Gods actions are two mans one 248. 2 The endes of Baptisme are foure 249. 11. The efficacy of Baptisme 249. 21 Arguments of Papists Aswered 250. 14. Baptisme doth not abolish originall sinne 251. 20 How baptisme conferres grace 253. 17 Of the necesitie of Baptisme 256. 22. Foure questions of the person that must administer Baptime 257. 30 The grounds of infants Baptisme 260.