couenant they are children of God and originall sinne which is in them is couered from their first beginning and not imputed to them The vse There was no absolute necessitie of circumcision For they which died before the eight day were borne holy and consequently in the couenant and therefore might be saued And thus Baptisme was not of absolute necessitie for the children of beleeuers are borne holy and Christian and therefore dying in the want of baptisme may for all that be saued The seale of the couenant is not of like necessitie with the couenant it selfe Secondly here we learne that it is not the act of baptisme to conferre the first grace but onely to confirme and seale it vnto vs. Adoption and life beginnes not in baptisme but before If the roote be holy the branches springing thenee are holy We are borne Christians if our parents beleeue and not made so in baptisme Lastly if we be borne holy it is our shame that we haue made no more proceeding in holines then we haue done the most remaine ignorant and vnreformed and they of the better sort either stand at a stay or goe backward The second point is concerning Iustification in the 16. v. of which sundrie things are there propounded And first I will beginne with the name The word Iustifie is borrowed from courts of iudgement and signifies a indiciall act Otherwhiles it is put for the action of the iudge and then it signifies to absolue or to pronounce innocent Thus Paul saith Act. 13. 39. That we are instified from all things from which we could not be iustified by the law of Moses that is absolued or cleered Againe he opposeth iustification to accusation and condemnation Rom. 8. 33. Now the contrarie to condemnation is absolution Sometimes againe the word iustifie signifies the act of the partie iudged or of the witnesses and then it imports as much as to giue testimonie or to declare and approoue Thus Iames saith Abraham was iustified by workes chap. 2. v. 22. that is declared and approoued to be a iust man by workes In the former signification is the word vsed where the holy Ghost deliuereth the doctrine of iustification as in this place The vse Here we see how to distinguish betweene Iustification regeneration and renouation Regeneration is vsually in scripture the change of the inward man whereby we are borne anew Renouation is the change both of the inward and outward man that is both of heart and life Iustification is neither but a certaine action in God applied vnto vs or a certaine respect or relation whereby we are acquit of our sinnes and accepted to life euerlasting Secondly we must here note that the Teachers of the Church of Rome mistake the word Iustification For by it they vnderstand nothing els but a physicall transmutation of the qualitie and disposition of our hearts from euill to good And by this mistaking they haue made a mixture or rather confusion of law and Gospel Thirdly here we see what is to be the disposition of the partie iustified for by the consequent we may learne the antecedent A man therfore that would be iustified must come before the iudgement seat of God and there must he plead guiltie and be his owne aduersaâ—ie condemning himselfe and beeing pressed with the terrours of the law he must flie and make his appeale to the throne of grace for pardon in Christ and then he shall be acquit or iustified from all sinner Thus much doth the word 〈…〉 stifie import Thus came the Publican before God Luk. 18 when he said Lord be mercifull to me a sinner and departed iustified Thus in the sift petition we are taught to come euery day into the presence of God and to acknowledge our debts and to vse the plea of mercie saying Forgiue vs our debts The second thing to be considered is the subiect of iustification or the person to be iustified and that is man generally signifying that a Man is iustified The holy Ghost speaketh thus generally for two causes The first is because all men without exception haue need of iustification euen they which are regenerate Rom. 3. 23. And in this place Paul saith that he and Peter and the rest haue beleeued in Christ that they might be iustified by faith Here we are to take notice of the miserable condition of prophane and secure Epicures who neuer so much as dreame of any iustification The second reason is because God communicates the benefit of iustification generally to all sorts of men and this he doth in the Ministerie of the word in which he beseecheth men to be reconciled to God 2. Corinth 5. v. 21. This must be an inducement vnto vs to come vnto Christ humbling and iudging our selues that we may be iustified God himselfe from heauen vseth reasons vnto vs daily to mooue vs to the practise of this dutie What meane these gratious and continuall preseruations of Prince and people Church and land By them we see it is the good pleasure of God to giue vs a time to seeke his kingdome and righteousnes wherefore let vs not neglect the day of visitation but take the time while it serues that we may turne vnto God and be accepted of him and escape the woe pronounced vpon Corazin and Bethsaida The third thing to be considered concernes things excluded from iustification as false causes namely the works of the Law Here it may be demanded what works are meant I answer first not onely workes of the Ceremoniall but also of the morall law For all men know that ceremoniall actions are of no vse vnlesse they be ioyned with morall duties of loue and mercie And if Paul meant onely Ceremoniall workes he needed not to haue made so long a discourse against iustification by workes for he might haue ended the whole matter in a word or twaine by shewing that the ceremoniall law was abrogated by Christ. Secondly I answer that not onely workes done before faith are excluded but also workes that follow faith and are done in the estate of grace For Paul here reasons thus If no flesh be iustified by workes then not we beleeuers but no flesh at all is iustified therefore not we beleeuers Dauid Psal. 143. reasoneth on the same manner No flesh shall be iustified in thy fight therefore I cannot though otherwise I be thy seruant in keeping thy commandements When Abraham was the father of all the faithfull and was come to the highest degree of faith and abounded in good workes yet was he not then iustified by workes Rom. 4. 1 2. Paul kept a good conscience before God and men Act. 23. and yet was he not iustified therby 1. Cor. 4. 4. And he saith that we are not saued by the workes which God hath ordained that we should walke in Eph. 2. 9 10. And the workes that God hath ordained for vs to walke in are the best workes of all euen workes of grace Againe he saith that we are not saued
seemes there was more time betweene the promise and the law Ans. The meaning of Moses in this place is thus much that the dwelling of the children of Israel while they dwelt as pilgrims was for the space of 430 yeares and that in â—art of this time they dwelt in Egypt as strangers The words may thus be translated The dwelling or Peregrination of the children of Israel in which they dwelt in Egrpt was 430 yeares And this peregrination beginnes in the calling of Abraham and endes at the giuing of the law In Pauls example we see what it is to search the Scriptures not onely to consider the scope of whole bookes and the parts thereof but to ponder and waigh euery sentence and euery part of euery sentence and euery circumstance of time place person This is the right forme of the studie of diuinitie to be vsed of the sonnes of the Prophets The second reason vsed by Paul is in the 18. v. it may be framed thus If the law abolish the promise then the inheritance must come by the law but that cannot be He prooues it thus If the inheritance of life eternall be by the law it is no more by the promise but it is by the promise because God gaue it vnto Abraham freely by promise therefore it comes not by the law The opposition betweene the law and the promise shewes that Paul in this Epistle speakes not onely of the ceremoniall but also of the morall For the greatest opposition is betweene the morall law and the free promise of God Let vs againe marke here the difference betweene the law and the Gospel The law promiseth life but to the worker for his works or vpon condition of obedience The Gospel called by Paul the promise offers and giues life freely without the condition of any worke and requires nothing but the receiuing of that which is offered It may be obiected that the Gospel promiseth life vpon the condition of our faith Ans. The Gospel hath in it no morall condition of any thing to be done of vs. Indeede faith is mentioned after the forme and manner of a condition but in truth it is the free gift of God as well as life eternall and it is to be considered not as a worke done of vs but as an instrument to receiue things promised This difference of the law and the Gospel must be kept as a treasure for it is the ground of many worthie conclusions in true religion And the ignorance of this point in the Church of Rome hath bin the decay of religion specially in the article of Iustification Thirdly we must here obserue the opposition betweene the Law and the free promise of God in iustification of a sinner For if life come by the law it comes not by the promise saith Paul And Rom. 4. 14. If they which are of the law are heires the promise is of none effect By this we see the Church of Rome ouerturnes and abrogates the free promise of God For they of that Church teach that the first iustification is by meere mercie and that the second is by the workes of the law But the law and the promise cannot be mixed together more then fire and water the law ioyned with the free promise disanulls the said promise Lastly in that Paul saith God gaue and freely bestowed the inheritance by the promise it must be considered that this Giuing is no priuate but a publike donation For Abraham must be considered as a publike person and that which was giuen to him was in him giuen to all that should beleeue as he did Art thou then a true beleeuer doest thou truly turne vnto God here is thy comfort the inheritance of eternall life is as surely thine as it was Abrahams when he beleeued For thou art partaker of the same promise with him and when God gaue him life he gaue thee also life in him Againe persons backward and carelesse must be stirred vp with all diligence to vse all good meanes that they may beleeue truly in Christ and truly turne to God For so soone as they beginne to beleeue and to turne vnto God they are entred into the condition of Abraham and if they continue they shall sit downe with Abraham Isaac and Iacob in the kingdome of heauen and after this life they shall rest in the bosome of Abraham For that which was done to Abraham shall be done to all that walke in his steppes 19 Wherefore then serues the law it was added because of transgressions vntill the seede was come to which the promise was made and it was ordained by Angels in the hand of a Mediatour 20 Now a Mediatour is not of one but God is one Paul hath prooued before that the law doth not abolish the promise his last reason was because then the inheritance should be by the law which cannot be Against this reason in the 19 and 20 verses there is an obiection made and answered The obiection is this If life and iustice come not by the law the law then is in vaine And this obiection is expressed by way of interrogation Wherefore then serues the law The answer is in the next words It is added for transgressions that is for the reuealing of sinne and the punishment thereof and for the conuincing of men touching their sinnes Rom. 3. 19 20. Moreouer Paul sets downe the time or continuance of this vse of the law when he saith till the seede came to which the promise was made that is till Christ come and accomplish the worke of mans redemption Here two questions may be demanded The first is whether the law serue to reueale sinne after the coÌ„ming of Christ For Paul saith it is added for transgressions till Christ. Ans. The law serues to reueale sinne euen to the end of the world yet in respect of the legall or Mosaicall manner of reuealing sinne it is added but till Christ. For the law before Christ did conuince men of sinne not onely by precepts and threatnings but also by Rites and Ceremonies For Iewish washings and sacrifices were reall confessions of sinne And they were an handwriting against vs as Paul saith And this manner of reuealing sinne ended in the death of Christ. Col. 2. 14. Againe the Ministerie of condemnation which was in force till Christ at his comming is turned into the Ministerie of the spirit and of grace 2. Cor. 3. 11. For vnder the law there was pleÌ„tifull reuelation of sinne with darke and small reuelation of grace but at the comming of Christ men saw heauen opened and there was a plentifull reuelation of sinne with a more pleÌ„tifull reuelation of grace and mercie And in this respect also the law is said to be till Christ. The second question is whether the seede of Abraham were before Christ or no Ans. All that followed the steppes of Abrahams faith before Christ were his seede Yet were they not that seede that is the principall seede who is Christ who is the seede
in respect of iustification as Paul shewes at large in this Epistle and yet the Popish doctrine is that we are to be iustified by the workes of the law Againe Christian libertie frees our consciences from the Traditions of men Col. 2. 20. and yet the Popish religion bindes vs in conscience to the Traditions of men nay it is nothing els but an heape of traditions Here two things are to be considered the manner of standing and the time The manner is signified in the very words For to stand fast is to hold and maintaine our libertie with courage and constancie whatsoeuer comes of it as the soldier keepes his standing though it cost him his life We are readie to defend the libertie of our countrie euen with the hazard of our liues much more then are we to defend Christian libertie with the losse of all that we inioy sinne must be resisted euen vnto blood Hebr. 12. 4. If men be fearefull they must pray to God for the spirit of boldnes and courage and if God vouchsafe not this gift when opportunitie is offered they may withdraw themselues and by flying preserue their libertie The time of standing is the euill day that is the day of triall Eph. 6. 13. And then to stand fast is a matter of great difficultie And for this cause we are before hand to prepare our selues by obseruing these rules following First we must labour that religion be not onely in mind and memorie but also be rooted in the affection of our hearts so as we loue it reioyce in it and esteeme it aboue all things Secondly we must not onely be hearers of the word of God but also doers of it in the exercises of faith repentance new obedience Thirdly we must ioyne with our religion the soundnes of good conscience for if conscience faile we cannot be sound in our religion Lastly we must pray to God with all manner of praier and supplication for all things needefull Eph. 6. 18. 2 Behold I Paul say vnto you that if ye be circumcised Christ shal profit you nothing These words are a reason of the former conclusion thus If ye be circumcised and goe backe from your Christian profession Christ shall profit you nothing therefore stand fast In the words I consider a sentence and the proofe of it The sentence If ye be circumcised c. the proofe J Paul say vnto you For the better vnderstanding of the sentence Circumcision must here be considered according to the circumstance of time three waies Before Christ it was a sacrament and a seale of the righteousnesse of faith Rom. 4. 11. after the death of Christ till the destruction of the temple it was a dead ceremonie yet sometime vsed as a thing indifferent After the destruction of the Temple when the Church of the new Testament was planted among the Gentiles it was a deadly ceremonie and ceased to be indifferent and in this last respect Paul saith If ye be circumcised c. Againe circumcision must be considered according to the opinion which the false Apostles had of it now they put their confidence in it and made it a meritorious cause of their saluation and ioyned it with Christ. The words therefore carrie this sense If ye will be circumcised with this opinion that circumcision shall be vnto you a meritorious cause of your saluation Christ shall profit you nothing The vse Hence it followes that the doctrine of iustification by works is an errour ouerturning the foundation of religion which whosoeuer obstinately maintaineth cannot be saued It will be said this is true of ceremoniall works but not of morall works Ans. Yea euen of morall For that which Paul saith here of circumcision he speakes generally of the whole law vers 4. Ye are abolished from Christ whosoeuer are iustified by the law And circumcision must be considered as an obligation to the obedience of the whole law Againe it may be said this is true of the works of nature but not of works of grace Ans. Yea euen of workes of grace for the Galatians were regenerate and therfore looked not to be iustified saued by the workes of nature but by workes of grace Secondly hence we gather that to adde any thing to the passion as a meritorious cause of our iustification and saluation is to make Christ vnprofitable For he must be a perfect Sauiour or no Sauiour he admits neither partner nor deputie in the worke of our redemption And the grace of God admits no mixture or composition with any thing that is of vs. Grace is no grace vnlesse it be freely giuen euery way Therefore the Popish religiō is a damnable religion because with the merit satisfactiō of Christ it ioyns humane merits satisfactions in the case of our iustification It may be alleadged that the Popish religion maintaines all the articles concerning Christ as we doe Ans. It doth so in word but withall it addes to the foresaid articles the doctrine of humane merits and satisfactions which make voide the death of Christ. Againe Papists alleadge that it is the glorie of Christ that he merits for vs and withall makes vs to merit for our selues as it is the glorie of an Emperour to make other kings vnder him Ans. It is not the glorie of the Emperour to make kings as partners with him in his kingdome And workes set vp as meritorious causes of saluation dishonour Christ for they make him vnprofitable as Paul here teacheth Popish religion therefore is in no wise in any place to be tollerated where it may be abolished but it is to be wished that it were banished forth of towne and countrey and students are to be warned with great circumspection to read Popish writers For no good can be looked for of that religion that makes Christ vnprofitable Lastly we are here taught to content our selues with Christ alone and with his works merits and satisfactions For in him we are complete Col. 2. 10. The confirmation of the sentence followeth I Paul say it therfore it is so This kind of reasoning may not seeme strange for the Apostles in writing and preaching had the diuine and infallible assistance of the spirit so as they could not erre This must be held as a Principle in religion and beeing denied there is no certentie of the Bible 3 For I testifie againe to euery man that is circumcised that he is bound to keepe the whole law 4 Ye are abolished from Christ whosoeuer are iustified by the law ye are fallen from grace The meaning Paul saith I testifie againe because he hath spoken thus much in effect before Gal. 3. 10. That is circumcised who is of opinion of the false Apostles that will be circumcised and looke for iustification thereby Bound to the whole law that is to the whole ceremoniall law to the iudiciall law and to the whole morall law And further bound in respect of iustification and life to doe all things in the law For he that will be iustified by one act of the law is bound to performe the rest for his iustification Abolished from Christ that is Christ is become an idle and emptie Christ vnto you Whosoeuer are iustified by the law that is are of opinion that they are to be iustified by the workes of the law For
therefore thou maist not compell the Gentiles to liue as Iewes Here first let vs obserue the force of euill example it compells men to be euill Therefore let all superiours Magistrates Ministers and all gouernours of families looke to their examples For if they be euill they constraine others also to be euill Here againe we see what wonderfull subiection the ancient beleeuers yeelded to the ministerie of the word For if the actions of the Apostles compelled men to do this or that what then did their doctrines and heauenly exhortations do When Iohn the Baptist preached the kingdome of heauen suffered violence and the violent tooke it to themselues When the disciples preached in Iewrie they saw Satan falling downe from heauen like lightning The weapons of Paul were spirituall to cast downe holds and to bring euery thought in subiection to God Here the fault of our time is to be considered We haue the forme of godlines in hearing and in outward profession but we want the power of it For we doe not in heart yeeld subiection by suffering our selues to be vrged and compelled to obedience by the authoritie of the ministerie Thirdly here we see wherein stood Peters sinne namely in that he constrained men to a necessarie obseruation of the Ceremoniall law by his example binding the Gentiles to the doing of that which the Gospel hath made free Therefore great is the wickednes of the Romane religion in that it placeth a necessitie in many things in the vse whereof Christ hath procured vs an holy and Christian libertie In this respect the vowes of perpetuall continencie of pouertie and regular obedience are falsly tearned states of perfection and are indeede estates of abomination 15 We which are Iewes by nature and not sinners of the Gentiles 16 Know that a man is not iustified by the workes of the law but by the faith of Iesus Christ which I say haue beleeued in Iesus Christ that we might be iustified by the faith of Iesus Christ and not by the works of the law because by the workes of the law no flesh shall be iustified Here Paul laies downe the second reason of his reproofe it is framed thus That which we defend both in iudgement and practise that must we vrge and not the contrarie but iustification by faith without workes we defend both in iudgement and practise therefore we must vrge it and not the contrarie namely the necessarie obseruation of the law The maior is wanting the minor is expressed in the 16. v. and it is amplified by an argument of things diuers thus Though we be Iewes to whome the law was giuen yet we forsake the law and looke to be iustified by the faith of Christ. Secondly the minor is confirmed by a testimony of the psalme v. 16. by the workes of the law no flesh shall be iustified Here two points are to be handled One of the distinction of the Iewes and Gentiles the other of iustification Touching the distinction of Iewes and Gentiles sundrie points are to be handled The first what is the cause of this distinction Ans. The good will and pleasure of God Moses saith God chose the Israelites â—boue all nations Deut. 7. 6. he loued them Deut. 10. 15. when he deâ—â—ded the nations lacob was his portion Deut. 32. 8. He knew them aboue all nations saith Amos 3. 1. And he chose them because he loued their fathers Deut. 4. 37. Hence we gather the free Election of God and that they are deceiued who thinke that there was no difference of Iewes and Genâ—â—les in respect of God but in respect of themselues because the one imbraced Christ the other refused Christ. But there cannot be a refusall where the Messias was not knowne and among the Gentiles he was not so much as named Rom. 15. 20. The second point is wherein stands the difference of Iewes and Gentiles Ans. Here the Iewes are opposed to sinners of the Gentiles and therefore by the Iewes are meant an holy and peculiar people The distinction therefore lies in this that the one was holy the other prophane the one in the couenant the other out of the couenant Rom. 9. 4 5. Psal. 147. 20. Here two errours must be auoided One that the difference lay in earthly things which is not true For the law was giuen to the Israelites and it was a schoolemaster to Christ Gal. 3. and an introduction to a better hope Hebr. 7. 19. The second errour is that they differed onely in this that Christ was more plentifully and fully reuealed to the Iewes more darkly and sparingly to the Gentiles But it was otherwise For the Gentiles were without God and Christ Eph. 2. 12. and they were left to themselues to walke in their owne â—aies Act. 14. 16. The third point is how long this difference indured Ans. Till the death of Christ. For the disciples were forbidden to goe into the way of the Gentiles Math. 10. 5. And Christ saith that he was not sent but to the lâ—st sheepe of the house of Israel Mat. 15. 22. It may be obiected that here we see the difference of Iewes and Gentiles is stâ—nding long after the ascension of Christ. Ans. Christ in his death did fully merit the abolishment of this difference Eph. 2. neuerthelesse the execution of this abolishment was by degrees and it was at this time begunne by the ministerie of the Apostles yet not accomplished The last point is that the Iewes are an holy people by nature not because holines is conuaied to them by generation but because euen from their beginning and birth by vertue of the couenant they are holy If the roote be holy the branches are holy Rom. 11. 16. If either of their parents beleeue their children are holy 1. Cor. 7. 14. In a ciuill contract the father and his heire make but one person and the father couenants for himselfe and his posteritie euen so in the couenant of grace he beleeues for himselfe and withall makes his posteritie partaker of the said couenant and thus the posteritie becomes holy It may be obiected that whatsoeuer is borne of flesh is flesh Ans. The parent sustaines a double person First he is to be considered as a child of Adam and thus he brings forth a child hauing with Adams nature Adams corruption Againe he is to be considered as a beleeuer and thus albeit he doth not propagate his faith and holines to his child yet by meanes of his saith his child is in the couenant and consequently is to be accounted holy in the iudgement of charitie till God manifest the contrarie Againe it may be obiected that if the children of beleeuing parents be borne holy they want originall finne Ans. The children also sustaine two persons First they are to be considered as children of the first Adam and thus they are conceiued and borne in sinne and are children of wrath Againe they are to be considered as children of beleeuing parents and thus by meanes of the
scripture namely the Scripture before named the written law in the bookes of the old Testament And further by the law we must vnderstand God in the law Rom. 11. 32. God hath concluded all vnder vnbeleefe Concluded The law is compared to a Iudge or sergeant sinne to a prison And the law is said to conclude or inclose men vnder sinne because it doth to the full accuse and conuince vs of sin so as our mouthes are stopped and we haue no way to escape All All men that came of Adam by generation with all that comes from them their thoughts desires wordes and deedes The promise The thing promised which is Remission of sinne and life euerlasting By the faith of Christ That is the faith whereof Christ is both the author and matter This is added to signifie vnto vs who are true beleeuers namely they which are beleeuers by the faith of Christ. Against this text of Paul blind reason mooueth many questions as namely why God created man and then suffered him to fall why God did not restraine the fall of Adam to his person but suffers it to inlarge it selfe to all mankind so as all be shut vp vnder sinne why the promise is not giuen to all but onely to beleeuers But there are two speciall grounds vpon which we are to stay our minds The first is that God hath an absolute soueraigntie and lordship ouer all his creatures We may not therefore dispute the case with God Rom. 9. 20. He may doe with his owne what he will Math. 20. 15. The second is that the waies and iudgements of God are a gulfe into which the more we search the more we plunge our selues because they are vnsearchable Rom. 11. 33. Marke the phrase of Paul the Scripture concludes all vnder smne if it conclude or shut vp then it determines what is sinne what not And if this be so then it may also determine what is true and what is false and so be truly tearmed a Iudge of controuersies in religion If it shut vp sinners vnder their sinne then also it shuts them that erre vnder their errour for errours be sinnes and fruits of the flesh It is said blasphemously that if the Scripture be a Iudge it is but a dumme Iudge and I say againe that offenders may plead for themselues on this sort that the law is but a dumme Iudge when it condemnes them and shuts them vnder sinne but they shall finde it hath a loud voice in their consciences when they read it seriously and examine themselues by it euen so the Scripture speakes sufficiently for the determination of truth and falshood in matters of saluation when it is searched with care and humilitie When Paul saith We are all shut vp vnder sinne he puts vs in minde of our most miserable condition that we are captiues of sinne and Satan inclosed in our sinnes as in a prison like imprisoned malefactours that waite daily for the comming of the Iudge and stand in continuall feare of execution And seeing our condition is such we must labour to see and feele by experience this our spirituall bondage that we may say with Paul We are sold vnder sinne and that we know there is no goodnes dwelling in our flesh Rom. 7. 14. 18. This is one of the first lessons that we must take out in the schoole of Christ. Againe if we seriously bethinke our selues that we are captiues of sinne and worthie of death it will make vs with contentation of minde to beare the miseries of this life sicknes pouertie reproch banishment c. considering they come farre short of that we haue deserued who are no better then slaues of sinne and Satan Whereas Paul saith that all men with all that proceeds from them is shut vnder sinne he teacheth that all actions of men vnregenerate are sinnes The wisdome of the flesh that is the wisest cogitations counsells inclinations of the flesh are enmitie vnto God Rom. 8. 5. To the vncleane all things are vncleane Tit. 1. 15. An euill tree cannot bring forth good fruit Mat. 7. It may be obiected that naturall men may doe the workes of the morall law as to giue almes and such like Rom. 2. 14. Ans. Sinnes be of two sorts One is when any thing is done slat against the commandement of God The second is when the act or worke is done which the law prescribes yet not in the same manner which the law prescribes in faith in obedience to the glorie of God In this second regard morall works performed by naturall men are sinnes indeede Hence it followes that Libertie of will in the doing of that which is truly good is lost by the fall of Adam and that man cannot by the strength of naturall will helped by grace applie himselfe to the calling of God Whereas Paul saith that the promise is giuen to beleeuers it is manifest that the promise is not vniuersall in respect of all mākind but only indefinite and vniuersall in respect of beleeuers Wherfore their doctrine is not sound that teach the Redemption wrought by Christ to be as generall as the sinne of Adam Indeede if we regard the value and sufficiencie of the death of Christ it is so but if we respect the Communication and donation of this benefit it is not For though all be shut vnder sinne yet the promise is onely giuen to them that beleeue It is obiected that God was in Christ reconciling the world to himselfe 2. Cor. 5. 19. Ans. The text in hand shewes that by the world we are to vnderstād all beleeuers through the whole world And whereas Paul saith God shut vp all vnder vnbeleefe that he might haue mercie vpon all Rom. 11. 32. his meaning is here set downe that he shut both Iewes and Gentiles vnder vnbeleefe that he might haue mercie vpon all that beleeue both of Iewes and Gentiles Marke further the ende of the law is conuiction and the ende of our conuiction is that the promise of mercie may be giuen to them that beleeue Here is notable comfort with incouragement to all good duties Doth the law as it were in the name of God arrest thee doth it accuse and conuince thee of manifold sinnes doth it arraigne thee at the barre of Gods iudgement and fill thy soule with terrour dost thou by the testimonies of the law and thine owne conscience see and feele thy selfe to be a most miserable and wretched sinner well It may be thou thinkest that all this is a preparation to thy damnatiō but it is not For it is cōtrariwise a preparation to thy saluation For the law with a loud voice in thy heart proclaimes thee a sinner and threatens thee with perdition but the end of all this is that Iesus Christ may become a Sauiour vnto thee so be it thou wilt come vnto him and beleeue in him For he saues no sheepe but the lost sheepe and he calls not iust men but sinners to repentance Let vs therefore with all our
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
c. In these words the Apostle sets forth the greatnesse of the Apostasie of the Galatians by the effect thereof which was to cause him to feare least he had bestowed labour in vaine amōg them First the occasion of the words must be considered and that is expressed in the former words ye obserue daies and moneths And hereupon he saith J am in feare of you And thus Paul teacheth that workes set vp as causes of saluation with Christ make void the Ministerie and grace of God It may be said this is meant of ceremoniall workes and so it is true I answer it is indeed spoken of ceremoniall workes but it must be inlarged to all workes without exception For Paul saith c. 5. v. 3. If ye be circumcised ye are bound to fulfill the whole lawe Hence then it followes that the doctrine of iustification by workes is an errour in the foundation and beeing distinctly and obstinately maintained there is no hope of saluation Againe here we see the fidelitie of the Apostle Paul and it stands in two things the first is his painefull and wearisome labour to gaine the Galatians to God The second is his care that the foresaid labour be not in vaine And in this example of his we learne three things The first that they which are or desire to be dispensers of the word must doe it not for the bellie or for lucres sake or for the praise of men but simply for this ende that they may gaine soules to God The Scribe that would haue followed Christ for gaine was repelled with this answer that Christ had not so much as a place where to lay his head Math. 8. 20. and to preach for by-respects is to make a marchandise of the word of God 2. Cor. 2. 17. The second is that ministers after the example of Paul must be labourers indeed 1. Cor. 3. 9. and workemen 2. Tim. 2. 15. And they must shewe themselues to be so by their care and industrie in winning soules to God And it is not sufficient now and then to make a discourse vpon a text Thirdly Ministers of the word must be watchmen Ezech. 3. 14 and Heb. 13. 17. their office is not onely to gaine and call men to God but also to preserue and keepe them in Christ which are alreadie called Thirdly here we see the condition of the Church of Galatia and of all other visible Churches vpon earth that they are subiect to Apostasie It may be said how can this be considering true beleeuers cannot fall away Ans. In the visible church on earth there are foure kinds of beleeuers The first are they which heare the word without zeale and they are like the stony ground The second are they which heare knowe and approoue the word The third are they which heare knowe and approoue the word and haue a taste of the power thereof and accordingly yeeld some outward obedience The fourth are they which heare knowe approoue and keepe the word in that they beleeue it and are turned into the obedience of it The three first may fall quite away the fourth cannot And by this meanes it comes to passe that visible Churches vpon earth may fall away because of them that professe the faith three to one may vtterly fall away The vse This must teach vs that are members of the visible Church to feare and to suspect our selues and not to content our selues because we haue some good things in vs but we must labour to be sealed vp to the daie of our redemption and to lay vp a good foundation against the time to come 1. Tim. 6. 18. By seeking to haue in vs such good things as are proper to the Elect as vnfained faith in Christ and conuersion to God from all our sinnes It may be demanded how Pauls labour should be in vaine Ans. It was in vaine in respect of his owne desire and affection to saue all the Galatians secondly it was in vaine in respect of the whole bodie of that Church wherof many were hypocrits It was not in vaine in respect of the elect nor in respect of the counsell of God Isa. 55. 11. Againe it may be demanded what must be done when the labours of our callings are in vaine Ans. We must follow the calling and commandement of God whether we haue good successe or no and whatsoeuer come of it Paul feares least his labour is in vaine and yet he still labours When Peter had laboured all night and caught nothing he saith at the commandement of Christ In thy word will I cast out my net Luk. 5. And thus to doe whatsoeuer follows is true wisedome and the feare of God For it must suffice vs that the worke we take in hand is pleasing vnto God And though it be in vaine in respect of men it is not so before God Isa 49. 4. and 2. Cor. 2. 18. This must euery man remember in his place and calling for the establishing of his minde against all euents V. 12. Be you as I for I am euen as you I beseech you brethren ye haue not hurt me at all The words in this verse to the 16. verse are an answer to an obiection The obiection is this we see now by these sharpe reproofes that Paul hath changed his minde toward vs and that he hath turned his loue into hatred The answer is be as I I am as you the speech is very effectuall and significant and it is like the common prouerb Amicus alter ego alter idem that is a mans friend is all one with himselfe The sense of the words is Be as I looke that your minds be not estranged from me but tender me euen as your own selues for I Paul am the same that euer I was I respect and tender you euen as mine own selfe And least the Galatians should say see ye not how Paul commands imperiously be ye as I therefore he addes I beseech you brethren I command you not In the next words he addes a reason of his answer thus Hatred presupposeth a hurt or wrong to be done ye haue done me no hurt or wrong therefore ye may not thinke that I hate you When Paul saith be as I I am as you we learne that there must be a speciall and mutuall loue betweene the teachers and the people Paul saith that he did inlarge his heart for the Corinthians and he requires the like of them 2. Cor. 6. 11. 13. Teachers must shewe their loue by tendering the saluation of the people by all meanes euen as their own soules Paul could haue found in his heart to haue beene accursed for his countrimen the Iewes Rom. 9. 〈◊〉 He desired that he might be offered vp as a drinke offering vpon the sacrifice of the faith of the Philippians Phil. 2. 18. When the Israelites had sinned Moses stands in the breach as it were in the face of the Canon betweene the wrath of God and them by his praier to stay the iudgement of
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
The condition of faithfull Ministers is to be full of troubles 647. 28 In what case a Minister in his preaching may vse Philosophie testimonie of Prophane writers and quotations of Fathers 541. 25 Ministers that labour in the word may lawfully take wages though they haue sufficient of their owne 543. 18. Abuse of the Ministers prooued to be the abuse of God 548. 11 Of Professours deriding defrauding Ministers of the word 549. 1. Why Ministers are not to sell the preaching of the word 437. 26. What they are to aime at in their preachings and what not 537. 20 A Minister is to teach his Auditors onely the word of God and why 540. 23. whether Ministers are to be maintained by common contribution and liberalitie of the people or not 533. 37 That it is more conuenient for Ministers to be maintained by set stipends arising from goods proper to the Church then by voluntarie contribution sundrie reasons 534. 17 obiection That the Ministers place is an easie office answered 535. 1 what a Minister is 171. 20 the Deuill cannot worke a true Miracle 171. 33 how Mocking is persecution 362. 9 the Modestie of Paul 19. 34 the practise of the godly to Mourne for other mens sinnes 337. 27 Obiections in defence of Murther remooued 437. 7 N The kinds of Nakednes 266. 28 Nature doth counterfeit grace and how 330. 28 A naturall man can doe the workes of the morall law yet in him they are sinnes 224. 25 Nature and Person distinguished 279. 32. what Nature is ibid. Naturall and carnall men are of two sorts 463. 13 Necessitie is twofold 369. 35 how we must loue our Neighbours 328. 6. what the loue of our Neighbour is vide Loue. how the whole law is fulfilled in the loue of our Neighbour 405. 15 who is our Neighbour 405. 27 In some cases we must loue our Neighbour more then our selues 405. 34. Of the loue of our Neighbour vide Loue. The new Creature or new man old man what it is 637. 1 The vses of this that we are new creatures in Christ. 638. 23 Greater power required in the regeneratioÌ„ of man then in the creation of the world 639. 3 how men are Nothing of theÌ„selues vide Men. O Foure things in an Oath 65. 15 The forme of an oath is to be plaine and direct in the name of God and not of creatures 65. 35 An Oath is to be vsed onely in the case of extremitie 66. 13 Obseruation of daies and times 314 4. The Gospell must be preached though all men be offended 396. 15. Men haue an ouerweening of themselues naturally 507. 8 The cause of it 508. 10 Such notably deceiue themselues 508. 30. It is the poison of loue 510. 25 Whether a man may not iudge himselfe to haue a greater measure of gifts then they that haue lesse 510 38. The remedies of this euill 511. 36 Outward priuiledges or dignities are of no moment in the kingdome of Christ. 382. 1. 24 P How a pacification is to be made in religion 338. 29 Papists teach and maintaine the worship of false Gods 305. 1. c. Papists and we differ not about circumstances 376. 15 Mo pacification with the Papists for religion but ciuill societie 408. 25. Papists teach Idolatrie foure waies vide Idolatrie Papists vrge their owne ceremonies more strictly then Gods truth 617. 28. Papists like to the false teachers in Pauls time in making things which be signes of saluation meritorious causes of it 618. 4 The Popes Prelats of Rome like to false teachers in compelling men to obserue that which they themselues will not obserue 518. 23. The Popish Church like to false teachers in pretending religion and conscience for their ease and cloaking of their impietie 624. 3 It is shewed in two particulars especially ibid. In pardon there be foure degrees 70. 28. Parents sustaine a double person 115. 12. Of Parents authoritie ouer their children vide children Parents truly punished in their childrens punishment notwithstanding it is not felt by them whereof be foure reasons 522. 14 Foure Principall duties to be performed by the people to the pastors and what they be 531 34 Pastors are to haue not only countenance but maintenance of the people 532. 6 Whether pastors are to be maintained by coÌ„tributioÌ„ or not 533. 37 Reasons to prooue that it is more conuenient for ministers to liue vpon set stipends then voluntarie contribution 534. 17 Obiections that the Pastors office is an easie office vide Ministers We must patiently tary for the reaping of our heauenly reward vrged from Gods patience towards vs. 582. 37 Gods patience waiting for the amendment of our liues set dowe by sundry degrees 583. 20 Mischeifes into which we runne vnto vnlesse we patiently expect god for our reward 584. 22 Reasons why Paul did write the epistle to the Galatians with his owne hand 607. 38 Paul subscribed all his epistles with his owne hand 608. 16 Pauls coÌ„uersion how wrought 50. What was gods preuenting grace in Pauls conuersion 50. 10 Whether Paul was an agent or Patient in his conuersion 51. 26 Whether violence was offered to his will in conuersion 52. 2 The dignitie of Paul aboue the other Apostles 5. 28 Two causes why Paul writes his epistles in the name and with the consent of the brethren 6. 4 The true signe of euery of Pauls epistles discouered and the false remooued 608. 27. 609. 20 Why Paul would not take wages of the church of Corinth and some others foure reasons 536. 25 Peace outward or inward 644. 12 Peace with the creatures which be of foure sorts ibid. 14 Peace of conscience double with god with our selues ibid. 33 Peace with our selues threefould ibid. 34. Of peace of conscience ibid. 35 What peace is and what be the parts of it 10. 16 Peace without grace is no peace 12. 6. How we must haue peace with all men 408. 17 Peace is threefould 408. 35 Three rules for the maintaining of Church peace 408. 36 For the inforcing of the duties of peace there be seuen speciall reasons 410. 35 What peace is for the maintenaunce whereof obserued two rules 444. 34. 37. The people punished for Achans sinne how it may stand 526. 15 There is a double perfection 188. 36. Hatred of Gods grace in men is the beginning of al persecution 362. 12. Persecution what 42. 30 Of the wicked persecuting the good 361. 33. Perseuerance crowneth all our good workes 585. 31 Person and nature distinguished 279. 32. What a person is 279. 33 Of Peters supremacie 94. 11 Pharisisme what it is and the principall doctrine thereof 41. 17 Philosophie not condemned 434. 21. The errors of Philosophie 4â—4 26 There is lawfull pilgrimage 59. 32 Popish pilgrimage condemned for two causes 59. 39 Polygamie not approoued but tolerated for two reasons 342. 9 Reasons for Polygamie answered 342. 29. What poore to be releiued 98. 17 Pastors care of the poore wherein it consists 98. 25 Postscripts no part
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